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Adeeb Khalid offers the first extended examination of cultural debates in Central Asia during Russian rule. With the Russian conquest in the 1860s and 1870s the region came into contact with modernity. The Jadids, influential Muslim intellectuals, sought to safeguard the indigenous Islamic culture by adapting it to the modern state. Through education, literacy, use of the press and by maintaining close ties with Islamic intellectuals from the Ottoman empire to India, the Jadids established a place for their traditions not only within the changing culture of their own land but also within the larger modern Islamic world.
Khalid uses previously untapped literary sources from Uzbek and Tajik as well as archival materials from Uzbekistan, Russia, Britain, and France to explore Russia's role as a colonial power and the politics of Islamic reform movements. He shows how Jadid efforts paralleled developments elsewhere in the world and at the same time provides a social history of the Jadid movement. By including a comparative study of Muslim societies, examining indigenous intellectual life under colonialism, and investigating how knowledge was disseminated in the early modern period, The Politics of Muslim Cultural Reform does much to remedy the dearth of scholarship on this important period. Interest in Central Asia is growing as a result of the breakup of the former Soviet Union, and Khalid's book will make an important contribution to current debates over political and cultural autonomy in the region.
Khalid uses previously untapped literary sources from Uzbek and Tajik as well as archival materials from Uzbekistan, Russia, Britain, and France to explore Russia's role as a colonial power and the politics of Islamic reform movements. He shows how Jadid efforts paralleled developments elsewhere in the world and at the same time provides a social history of the Jadid movement. By including a comparative study of Muslim societies, examining indigenous intellectual life under colonialism, and investigating how knowledge was disseminated in the early modern period, The Politics of Muslim Cultural Reform does much to remedy the dearth of scholarship on this important period. Interest in Central Asia is growing as a result of the breakup of the former Soviet Union, and Khalid's book will make an important contribution to current debates over political and cultural autonomy in the region.
Download The Politics of Muslim Cultural Reform Comparative Studies on Muslim Societies Adeeb Khalid Books
"In The Politics of Muslim Cultural Reform Adeeb Khalid focuses on the Jadids, a small group of Muslim intellectuals and the specific vision of modernity that they espoused in their attempts at instituting educational reform under Russian colonial rule. Khalid draws on Bourdieu to argue that culture is a field of contestation where “the definition of what is culturally valuable, as well as the rules of the social game itself are constantly being negotiated by individuals and groups†(Khalid 1998:6). Khalid argues that Jadidism, and the struggle for cultural capital, was very much a response to Russian colonialism, and the terms of the struggle were set by the colonizers themselves: “the social and institutional terrain on which struggles over culture take place in colonial settings is very much a product of colonial rule†(14). Khalid’s approach here has much in common with the work of Jean and John Comaroff (Of Revelation and Revolution) and Partha Chatterjee (Nationalism as a Derivative Discourse). Just as the Comaroffs argue that the colonial encounter in South Africa both constrained and facilitated the eventual demise of apartheid, Khalid argues that it was Russian rule that gave rise to Jadidism, and set the stage for the Central Asian encounter with modernity. Khalid also prefigures later studies of Central Asian nationalism, such as Francine Hirsch’s Empire of Nations, by identifying the influence of colonial ethnography on new conceptions of identity. The creation of the Central Asian republics in 1924 is not seen by Khalid as a Russian divide-and-rule strategy so much as a reaffirmation of Jadid ideas about the boundaries between Turkic and Persian speaking groups."
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The Politics of Muslim Cultural Reform Comparative Studies on Muslim Societies Adeeb Khalid Books Reviews :
The Politics of Muslim Cultural Reform Comparative Studies on Muslim Societies Adeeb Khalid Books Reviews
- I like the book, and the book was in good shape!
- In The Politics of Muslim Cultural Reform Adeeb Khalid focuses on the Jadids, a small group of Muslim intellectuals and the specific vision of modernity that they espoused in their attempts at instituting educational reform under Russian colonial rule. Khalid draws on Bourdieu to argue that culture is a field of contestation where “the definition of what is culturally valuable, as well as the rules of the social game itself are constantly being negotiated by individuals and groups†(Khalid 19986). Khalid argues that Jadidism, and the struggle for cultural capital, was very much a response to Russian colonialism, and the terms of the struggle were set by the colonizers themselves “the social and institutional terrain on which struggles over culture take place in colonial settings is very much a product of colonial rule†(14). Khalid’s approach here has much in common with the work of Jean and John Comaroff (Of Revelation and Revolution) and Partha Chatterjee (Nationalism as a Derivative Discourse). Just as the Comaroffs argue that the colonial encounter in South Africa both constrained and facilitated the eventual demise of apartheid, Khalid argues that it was Russian rule that gave rise to Jadidism, and set the stage for the Central Asian encounter with modernity. Khalid also prefigures later studies of Central Asian nationalism, such as Francine Hirsch’s Empire of Nations, by identifying the influence of colonial ethnography on new conceptions of identity. The creation of the Central Asian republics in 1924 is not seen by Khalid as a Russian divide-and-rule strategy so much as a reaffirmation of Jadid ideas about the boundaries between Turkic and Persian speaking groups.
- Adeeb Khalid's work is essentially a chronicle of the ill-fated Jadidist movement of the late 19th and early 20th century, which eventually met its demise during Soviet expansion. The basic thesis that this book puts forward is that Uzbek identity was not merely one which arose as a result of Soviet nationality policies starting in the 1920's but, rather, had its roots in pre-Soviet Central Asian intellectuals such as the Jadidists. This Jadidist movement, moreover, did not arise from Western sources but mobilized ideas recieved from cultural exchanges with other Islamic lands which were the filter through which Western ideas about modern and progress where encountered and are thus to be seen as yet another branch of the Islamic modernist movements of the period.
Particularly strong in this work, and what accounts for it broader significance beyound Central Asian history, is the account, applying the theories of Bourdieu, of the passage of Islamic learning from the pre-modern to the modern period and the concomitant transformations that it implies and the new dynamics which subsequently ensue thereafter. These analyses within the first chapters of the book are surpass even the examination of the 'ulema'in Timothy Mitchell's COLONISING EGYPT.
