Appropriating and contesting ‘traditional Islam’: Central Asian students at the Russian Islamic University in Tatarstan

Müller, Dominik

doi:10.4324/9781003018964-6

Cited by 2 publications

(4 citation statements)

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“…According to the existing literature, 'Traditional Islam' as a phenomenon exists in all post-Soviet Muslim states: Kazakhstan (Omelicheva 2011(Omelicheva , 2016, Kyrgyzstan (Tromble 2014), Tajikistan (Lenz-Raymann 2014), Turkmenistan (Kuru 2002) and Uzbekistan (Khalid 2003;Omelicheva 2016), as well as in Russia, which has a sizable Muslim population (Dannreuther 2010a(Dannreuther , 2010bDi Puppo 2019;Souleimanov et al 2019;Müller 2019). As such, TI has a number of common features.…”

Section: Traditional Islam From a Post-soviet Perspectivementioning

confidence: 99%

“…'Good' and 'bad' Islam: the religion-politics nexus As noted by a number of authors, the TI phenomenon is largely the continuation of Soviet ideas and practices (Peyrouse 2007;Dannreuther 2010b;Di Puppo 2019;Müller 2019). The separation of religion and politics, the cornerstone of modern secular nation-states, was strictly observed in the Soviet Union and has continued as a legacy ideal in many post-Soviet state, carried over by former communist leaders.…”

Section: Traditional Islam From a Post-soviet Perspectivementioning

confidence: 99%

“…This is potentially problematic, notes Rascoff (2012), as in undertaking this type of 'proselytisation counter-radicalisation', a government assumes the role of 'a kind of official theologian', for which it lacks the capacity, expertise and, importantly, credibility. In his study, Müller (2019) describes how young migrant Central Asian Muslims in Russia are highly critical of Russia's version of Traditional Islam precisely because of its theological weakness, but 'play along' with it because they benefit from it as students at an Islamic university established as part of the TI project. So far, we know little about how TI is received in the Muslim communities in Azerbaijan that are labelled 'non-traditional'.…”

Section: Azerbaijan As a Centre Of Tolerance And Multiculturalismmentioning

confidence: 99%

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Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Bedford¹,

Mahmudlu²,

Abilov³

2021

Europe-Asia Studies

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The article contributes to a better understanding of 'Traditional Islam' (TI), a state-led project in Azerbaijan to establish an alternative narrative promoting a specific local understanding of Islam that builds on its non-political, non-sectarian and national features to prevent 'non-traditional' religious variants from gaining popular traction. The phenomenon has not appeared in a vacuum. First, its features and functions stem from Soviet-era anti-religious and nationalities policies. Second, many aspects of TI resemble counter-radicalisation initiatives worldwide. Finally, while introduced as a means of blocking radicalisation in order to protect Azerbaijan's national identity as a secular state, Traditional Islam in fact works to extend state control over the religious domain and thus to prevent the development of any religiously grounded dissent against the authoritarian regime.'IF MY PEOPLE MUST BE MUSLIM, LET THEM BE THIS KIND OF Muslim. If my brother wants to be Muslim, I'd want him to follow Traditional Islam.' 1 This comment was made by Gunduz Ismayilov, a representative of the Azerbaijani State Committee for Work with Religious Associations (Dini Qurumlarla İş Üzrə Dövlət Komitəsi-SCWRA), the lead institution behind an ambitious state project to counteract the spread of 'foreign' Islam among the citizens of Azerbaijan through the development and promotion of a national religious creed and practice-Traditional Islam (Ənənəvi İslam-TI). Most citizens of post-Soviet Azerbaijan identify as Muslim. What this quote underscores it that, for religious and secular elites, Islam is perceived as a key part of the national ideology and is seen as integral to the new Azerbaijani identity (Mahmudlu 2017). The state is strictly secular; the fear of radicalisation as a result of foreign religious influences promoting a worldview where Islam plays a more prominent, and ultimately political, role has been an important factor in domestic policy since the beginning of the 2000s. How this threat has been used by the ruling elite to legitimise strengthened control over religious

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Section: Traditional Islam From a Post-soviet Perspectivementioning

confidence: 99%

Section: Traditional Islam From a Post-soviet Perspectivementioning

confidence: 99%

Section: Azerbaijan As a Centre Of Tolerance And Multiculturalismmentioning

confidence: 99%

See 1 more Smart Citation

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Bedford¹,

Mahmudlu²,

Abilov³

2021

Europe-Asia Studies

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“…According to Jackson (2004), the European Council made a decision regarding teaching policies and practices in Islamic schools that emphasizes the importance of equipping students to possess skills in communicating and interacting with followers of other religions. Muller's ethnographic study (Müller 2019) stated that Islamic education in Russia has become a resource for the State, students, as well as their parents. Russia, for example, has made use of official religious institutions to control the Muslim population by promoting traditional Islam that is not contrary to the ideology of the State.…”

Section: Islamic Values and The Spiritual Needs Of Modern Societiesmentioning

confidence: 99%

Transmission of Islamic Values in Public School: A Study at State Senior High School 5 Yogyakarta

Suyatno

Hayati

Wantini

2020

j. of soc. sci. and relig.

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The process of transmitting Islamic values to the younger generation remains an appealing study as Indonesia is a country with the largest Muslim population in the world. Unfortunately, previous studies on this topic focused more on the process of transmitting these values through formal and informal religious based educational institutions. This research took a unique position to study the Islamic values transmission within non-religious based public school. This qualitative research employed the case study approach to examine the process of instilling Islamic values in public schools. Data were collected through in-depth interviews, observation, and study of relevant documentation. The collected data were analyzed using the inductive interactive techniques of the Miles and Huberman models. This study showed that 1) the values of iman-taqwa (faith-piety) and akhlaq mulia (good morals) were an important embodiment of affection-based educational programs in schools. 2) These values were instilled by the school through a habituation process, supported by the function of the principal and teachers as role models and the important role of Rohis (Islamic organization). The inculcation of Islamic values was not only carried out by religious education teachers, but also transmitted by secular subject teachers as well as extracurricular activities. The findings of this study confirmed that public schools in Indonesia were now transformed as important instruments for the transmission of Islamic values to young Muslims. This research suggests important recommendations on the need to develop the capacity of teachers in schools to make them agents of moderation of Islamic values.

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Appropriating and contesting ‘traditional Islam’: Central Asian students at the Russian Islamic University in Tatarstan

Cited by 2 publications

References 1 publication

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Protecting Nation, State and Government: ‘Traditional Islam’ in Azerbaijan

Transmission of Islamic Values in Public School: A Study at State Senior High School 5 Yogyakarta

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