Islam and the Legacy of Sovietology: A Review Essay on Yaacov Ro'i's Islam in the Soviet Union

DeWeese, Devin

doi:10.1093/jis/13.3.298

Cited by 35 publications

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“…The reappropriation and internalization of values makes it difficult to distinguish between Soviet and post-Soviet orders and a great deal of authors contend that there is in fact no clear boundary between Soviet and post-Soviet periods (DeWeese 2002;Louw 2007;Peyrouse 2003;Rasanayagam 2011). Luehrmann's fascinating piece on religious education in rural Russia proposes to see the secular (Soviet) and post-secular periods not as eras opposed to each other but as "sites of engagement that alternate and overlap in the lives of both societies and individuals" (2011,199).…”

Section: Resultsmentioning

confidence: 99%

The Soviet Secularization Project in Central Asia: Accommodation and Institutional Legacies

Thibault

2015

euro

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Section: Resultsmentioning

confidence: 99%

The Soviet Secularization Project in Central Asia: Accommodation and Institutional Legacies

Thibault

2015

euro

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“…Ro'i (2000 documents that "Chechen adults were 'believers,' some of them to the point of fanaticism, and there was evidence that both Chechens... were far more religiously observant than most of the indigenous inhabitants in their areas of 're-settlement'." 14 Other scholars, and most notably Deweese (2002), argue that, despite bringing to light important archival data about Muslims in the USSR, including those deported during WWII, Ro'i (2000) significantly overstated the extent of backwardness of gender norms among Chechens. 15 Irrespective of how gender norms of Muslim deportees compare to those of the native population of Central Asia, historians agree that there is very sharp contrast between gender norms of Muslim and Protestant deportees; and this is the variation we explore in this paper.…”

Section: Gender Norms Among Deportees and The Native Populationmentioning

confidence: 99%

Diffusion of Gender Norms: Evidence from Stalin’s Ethnic Deportations

Jarotschkin¹,

Zhuravskaya²

2023

Journal of the European Economic Association

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We study horizontal between-group cultural transmission using Stalin’s ethnic deportations as a historical experiment. Over 2 million Soviet citizens, mostly Germans and Chechens, were forcibly relocated from the western to eastern parts of the USSR during WWII solely based on ethnicity. As a result, the native population of the deportation destinations was exogenously exposed to groups with drastically different gender norms and behavior. We combine historical and contemporary data to document that present-day gender equality in labor force participation, business leadership, and fertility as well as pro-gender-equality attitudes are higher among local native population of deportation destinations with a larger presence of Protestant compared to Muslim deportees. The effects are stronger for culturally closer groups and when adopting deportee norms is less costly. The results cannot be explained by selection, vertical cultural transmission, or deportee impact on the local economy. The evidence strongly suggests that gender norms diffused horizontally from deportees to the local population through imitation and learning.

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“…During more than seven decades of Soviet rule in Uzbekistan, Islamic learning centers and religious texts were destroyed, religious practices suspended, the Islamic legal system abolished, and many Muslim authorities and reformers persecuted by the Soviet regime (Deweese, 2002; Jones, 2017; Khalid, 2007). After independence on August 31, 1991, socialism’s overtly prejudicial hostility toward Islam was replaced by paradoxical models of religious governance in Uzbekistan.…”

Section: Introductionmentioning

confidence: 99%

Conducting Research in Authoritarian Bureaucracies: Researcher Positionality, Access, Negotiation, Cooperation, Trepidation, and Avoiding the Influence of the Gatekeepers

Komil-Burley

2021

International Journal of Qualitative Methods

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During Islam Karimov’s presidency in Uzbekistan, between 1991 and 2016, the government had a complex, repressive, and paradoxical relationship with Islam. Widespread persecution, fabricated crimes, and unfair treatment of Muslims were common. Therefore, investigating the relationship between the state and Islam involves significant political risk, which has an intimidating effect on both gatekeepers and participants. Based on the field research I conducted, this paper offers insights about what to expect when conducting research in strictly controlled states like Uzbekistan. Identifying the right gatekeepers who can grant or deny access to research sites, obtaining qualifying permissions, and negotiating and collaborating with gatekeepers are important to gain access to and remain in the relevant research sites for the study. This paper contributes to the literature on conducting qualitative research in authoritarian states. The researcher positionality and their role as an insider or outsider are important parts of such research; however, they also present challenges for researchers. The discussions of reflexivity and the reflexivity of discomfort can guide researchers who face similar challenges in the field. This paper also contributes to the understanding of the importance of considering gatekeeping structures in an effort to advance qualitative research methods and research ethics.

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Islam and the Legacy of Sovietology: A Review Essay on Yaacov Ro'i's Islam in the Soviet Union

Cited by 35 publications

References 0 publications

The Soviet Secularization Project in Central Asia: Accommodation and Institutional Legacies

The Soviet Secularization Project in Central Asia: Accommodation and Institutional Legacies

Diffusion of Gender Norms: Evidence from Stalin’s Ethnic Deportations

Conducting Research in Authoritarian Bureaucracies: Researcher Positionality, Access, Negotiation, Cooperation, Trepidation, and Avoiding the Influence of the Gatekeepers

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