#adeeb khalid

[cyprianscafe]

Review: The Politics of Muslim Cultural Reform: Jadidism in Central Asia - Adeeb Khalid

Goodreads | English review | Partes traduzidas

Não tenho certeza se algum outro livro é uma fonte melhor de informações sobre o jadidismo. O foco de Khalid no "espírito" do jadidismo - como eles viam o mundo ao redor deles e como o mundo os via - dá ao leitor uma boa ideia daquilo pelo que eles lutaram.

Os jadids eram incrivelmente progressistas para sua época, e a maioria dos valores que eles defendiam são compartilhados por nós no Ocidente nos dias modernos. Eles viam o tratamento adequado das mulheres como igual aos homens, exigiam educação para todos e viam os grupos que estavam se saindo melhor do que eles (como judeus e armênios) nas mesmas circunstâncias como simplesmente mais educados(em vez de inimigos), defendendo que seu próprio povo os visse como exemplos de autoaperfeiçoamento.

Para mim, isso é prova de que o mundo Islâmico não é incompatível com a sociedade civil. Infelizmente, ele enfrenta muitos dos contratempos que os Jadids viram naquela época (exploração e intimidação total por nações maiores, são empurrados para trás em seus avanços por tradicionalistas, etc.), mas o espírito do Islam é o progresso, e estou confiante de que veremos a religião avançar com o tempo.

Dei 4/5 magen porque a formatação do livro é um pouco confusa, embora eu tenha lido apenas uma edição. Alguns parágrafos são bem longos e quebram o fluxo de leitura.

[dipnotski]

Adeeb Khalid – Orta Asya (2024)

Adeeb Khalid’in modern dönem Orta Asya tarihçiliğine katkılarını taçlandıran bu kitap, coğrafi ve tarihi cihetlerden bütünleşik bir bölge teşekkül eden “Orta Asya”nın imparatorluklar ve tarihyazımları arasında ufalanmış tarihini bir araya getiriyor. Sovyetlerin dağılmasını müteakip türeyen ulusal anlatıları kesiştirip kateden siyasi ve fikri cereyanların başrolde olduğu bu yeni tarih alandaki…

[tchintchun]

Adeeb Khalid (1996). Tashkent 1917: Muslim Politics in Revolutionary Turkestan. Slavic Review, 55(2), 270–296.

doi:10.2307/2501913

[hungwy]

What are you reading lately?

recently finished audiobooks:

the invention of nature: alexander von humboldt's new world by andrea wulf (5/5 stars, extremely based takes for an 1800s european on the immorality of slavery, rights for indigenous people in the americas, and the negative effects of colonization on the environment. basically THE blueprint for all naturalists after him. probably one of the most beloved scientists ever)

central asia: a new history from the imperial conquests to the present by adeeb khalid (5/5 stars, just a wonderfully researched and presented book. a [necessary] focus on the role of islam, nation-building, ethnicity, and communism in central asia)

when we cease to understand the world by benjamin labatut (4/5 stars, i will never get enough of the history of quantum theory)

the art of communicating by thich nhat hanh (3/5 stars, he writes the same book every book but i still like it every time)

a brief history of equality by thomas piketty (2/5 stars, some good history but essentially a "we must discuss these problems further" book with sometimes weird possible solutions to problems. overall one obviously good point: economic reparations are necessary in many, many places)

currently reading/listening/holding/sensually imbibing:

system of transcendental idealism by fwj schelling (pdf)

a short commentary on kant's critique of pure reason by ac erwing (book)

the case against the supreme court by erwin chemerinsky (audiobook)

next on the to-read list (not in order):

non-places: an introduction to supermodernity by marc auge (admittedly a shot in the dark for whether i like it or not)

immediacy or, the style of too late capitalism by anna kornbluh (zizek and so on podcast did an interview with her that i really liked)

views of nature by alexander von humboldt (hopelessly humboldtpilled)

essays on transcendental philosophy by salomon maimon (imo kant's greatest critic and also has a cool philosophy of difference)

[elegomez]

Xinjiang: China's Muslim Borderland, S. Frederick Starr. (Not sure if there's much useful here.)

The Russians in Central Asia : their occupation of the Kirghiz steppe and the line of the Syr-Daria : their political relations with Khiva, Bokhara, and Kokan : also descriptions of Chinese Turkestan and Dzungaria, Valikhanov, Ch. Ch.; Michell, John,Michell, Robert; Venyukov M.I. (second hand source babyyyy)

Music and the Play of Power in the Middle East, North Africa and Central Asia, Laundan Nooshin (not sure how useful, but worth investigating, even just to give musical flavor)

Central Asia and Caucasus, Journal of Social and Political Studies (might be the wrong era, we'll see)

Ferghana Valley: The Heart of Central Asia, Frederick S. Starr, Frederick S. Starr, Baktybek Beshimov, Inomjon I. Bobokulov, Pulat Shozimov (i want intro, chapter 1, 2, 3)

Islam after Communism: Religion and Politics in Central Asia, Adeeb Khalid (This author again! The book I read was wonderful. I don't know how useful this will be, but it talks about insights from the study of Islam and Soviet history, so I'll check it out)

Central Asia Reader: The Rediscovery of History, H.B. Paksoy (only parts 1 and 2 are of interest, and I'm not convinced they will be useful)

[aoawarfare]

The Russian Revolution and the Alash Orda

It’s 1917 and Central Asia is adjusting to a Tsarless reality. To briefly recap, because a lot has already happened and it’s about to get even more complicated:

Russian settlers created the Tashkent Soviet in the city, Tashkent. It is purely Russian managed and was created in response to indigenous organizing.

Various indigenous peoples such as the Jadids, the Ulama, and even the Alash Orda spent all year organizing different organs of government, ending 1917 with the Kokand Autonomy. This is an independent state created in Kokand, a city that neighbors Tashkent, in response to the Tashkent Soviet.

The Bukharan Emir kicked out his Jadids and relied on conservative elements in his society to strengthen his hold on power before Russia returns.

The Khiva Khanate is dependent on a warlord that is planning a coup.

Up to this point, we’ve focused on an Uzbek/Tajik Jadid perspective. Today we’ll be switching focus to the Kazakh and Kyrgyz intellectuals in the Steppe and the creation of the Alash Orda government and the Autonomous Alash state.

Alash Origins

As we discussed in our interview with Dr. Adeeb Khalid, the Muslim world was going through severe soul searching in the 1900s as they tried to understand the rise of European empires and the crumbling foundation of, not just the Ottomans, but Islamic nations in general. This was true in the Kazakh Steppe as well, although for the Kazakh intellectuals, it wasn’t just a question of how does Islam survive, but how do we define Kazakhnessand how do we ensure it survives?

The Kazakh identity crisis was sparked by the land crisis. We’ve talked about this in some of our other episodes, but starting in 1890, Russian settlers streamed into the Kazakh lands, taking important arable land that the nomadic Kazakhs relied on to survive. The Russians performed several exhibitions and surveys in the region between 1890 and 1912 and the Kazakh land grew ever smaller and smaller. Of course, this came to a head in 1916 and by 1917 the Tsar was gone, Russia was in disarray, and the Kazakh peoples had an opportunity to create their own government and address land rights.

Yet, while there was a real threat from Russian incursion, the Kazakhs also took advantage of opportunities the Russian presence offered. Many Kazakhs learned Russian and went to school in Russian run schools as well as local Kazakh schools (as opposed to the madrasa education mandated in places such as Tashkent and Bukhara), they had a long history of trading and even working with Russians, and the Kazakhs were also familiar with the Tatars and even the indigenous people of the Siberian oblast that the Russians relied on to support their colonial administration. And in an odd way the land crisis brought the Kazakhs closer to their Kyrgyz and Bashkir neighbors because they were experiencing the same problem.

This connection with Siberia seems to have provided the Kazakh intellectuals the support they needed to survive Russian persecution and take their ideas and grow it into a full-fledged movement. In fact, there is a great article by Tomohiko Uyama which details how the Russia attempts to banish important Kazakh activities such as Akhmet Baitursynov and Mirjaqip Dulatov to the outskirts of the Steppe (and sometimes in Siberia itself) allowed them to make widespread connection with other activities as well as each other and only fanned the flames of their work.

Akhmet Baitursynov described this time in Kazakh society as being caught between “two fires”: the influence of Muslim culture and the influence of Russian and Western culture. Out of this tension came the Alash, modernizing intellectuals. But even the Kazakh intellectuals couldn’t decide what was the best way to save Kazakhness, so they split into two big-picture groups: the Western-centric modernizers who were the editors for the newspaper Qazaq and the Islamic-centric modernizers who were the editors for the newspaper Aiqap. Some of the most important editors of the Qazaq newspaper was Akhmet Baitursynov, who was editor-in-chief, Alikhan Bokeikhanov, and Myrzhaqyp Dulatov, and they would go forth to become key members of the future Alash state. Some of the most important editors of the Aiqap newspaper were Mukhamedzhan Seralin, Bakhytzhan Qaratev, and Zhikhansha Seidalin.

What was the Alash platform? The two key pillars of their platform were land rights and preserving Kazakh identity.

Akhmet Baitursynov, Alikhan Bokeikhanov, and Myrzhaqyp Dulatov

[Image Description: An image of three Asian men sitting together. The man on the left has short black hair and a droppy mustache. He is wearing glasses and a white shirt, black tie, and black suit. The man in the middle has shaved black hair and a heavy mustache. He is also wearing a white shirt, black tie, and black suit. The man on the right has black hair and thin mustache. he is wearing a white shirt, a black bowtie, and a grey suit.]

Land Rights

We’ll start with land rights, because that is why really differentiates the Steppe from the rest of Central Asia. As we mentioned, the Russians were taking Kazakh land, and making land ownership dependent on one’s sedentary behavior. The Russians also published numerous pieces of propaganda belittling nomadic life. So, the Kazakhs had to determine whether to maintain their nomadic lifestyle or adopt a sedentary lifestyle.

Bokeikhanov, an editor of Qazaq newspaper, argued that the Russians wanted the Kazakh to settle down so they could give even more land (and most certainly the best land) to the Russians while giving the useless land to the Kazakhs and then blaming them for failing. Baitursynov picked up that argument and pointed out that the Kazakhs could not succeed unless they first learned how to farm, but the Russians weren’t interested in that aspect of sedentary life at all. They just pushed the Kazakhs to settle down and worry about the rest later. This could have come out of Russia’s (and the Tatar’s) lack of knowledge of the Kazakh situation but could have also been purposeful ignorance.

Bokeikhanov and Baitursynov argued for a gradual transition to sedentarization due the Steppe’s climatic conditions and lack of agricultural knowledge otherwise they would risk starvation (which Stalin proved in the 1930s). In a series of article, they argued that:

“If we ask what kind of economy is more suitable for Kazakhs-the nomadic or the sedentary-the question is incorrectly posed. A more correct question would be: what kind of economy can be practiced under the climatic conditions of the Kazakh steppe? The latter vary from area to area and mostly are not suitable for agricultural work. Only in some northern provinces do the climatic conditions make it possible to sow and reap. The Kazakhs continue wandering not because they do not want to settle down and farm or prefer nomadism as an easy form of economy. If the climatic conditions had allowed them to do so, they would have settled a long time ago.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 9

Displaying a better understanding of the science behind climate and agriculture than the Russians or the Soviets that would follow, the editors argued that the climate was the number one factor in nomadism and the Kazakhs could not become sedentary until they learned how to adjust to the demands of the land. Another article argued that sedentarism would lead to failed farming which would lead to wage work which led to great abuses and a higher chance of being converted to Christianity, so the Kazakhs must also learn handicrafts in addition to science. They described the Russian’s disinterested in their arguments as

“One may compare it with the dressing some Kazakh in European fashion and sending him to London, where he would either die or, in the absence of any knowledge and relevant experience, work like a slave. If the government is ashamed of our nomadic way of life, it should give us good lands instead of bad as well as teach us science. Only after that can the government ask Kazakhs to live in cities. If the government is not ashamed of not carrying out all the above-mentioned measures, then the Kazakhs also need not be ashamed of their nomadic way of life. The Kazakhs are wandering not for fun, but in order to graze their animals.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 10

It should be noted that the Alash did not equate nomadism with Kazakh identity. Instead, they argued that the Kazakhs (and I would argue extend that to the Kyrgyz and Bashkirs) were nomadic for a sensible and scientific reason and if the Russians were truly interested in helping the Kazakhs successfully transition to sedentarism, then they needed to provide the tools otherwise they were setting the Kazakhs up for failure.

Mukhamedzhan Seralin, an editor of the Aiqap newspaper, believed that the sooner the Kazakhs settled down the sooner they could gain a European level education and become competitive in the modern world while increasing the role of Islam in Kazakh society. He argued that:

“We are convinced that the building of settlements and cities, accompanied by a transition to agriculture based on the acceptance of lands by Kazakhs according to the norms of Russian muzhiks, will be more useful than the oppose solution. The consolidation of the Kazakh people on a unified territory will help preserve them as a nation. Otherwise, the nomadic auyls will be scattered and before long lose their fertile land. Then it will be too late for a transition to the sedentary way of life, because by this time all arable lands will have been distributed and occupied.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 10

The editors of Aiqap argued with the others on the need for greater education, various options for work, etc., but they believed that the Kazakhs could never have these things untilthey became sedentary whereas the editors of Qazap believed that the Kazakhs could not become sedentary until they had those things.

Kazakh identity

This leads to the second pillar in the Alash platform: preserving Kazakh identity.

For the Kazak intellectuals of all stripes, the second most important element of Kazakh society was education and literature. They were worried about the poor education opportunities that centered Kazakhness instead of Russianness, available to Kazakh children. Even after primary school, the Kazakh educational options were limited: either they try to get accepted into a madrassa or go to Russia for further education. The Kazakh intellectuals learned of the new teaching methods the Jadids championed via their southern neighbors as well as the Tatars in the area and used literature to encourage the Kazakh people to focus on schooling.

Akhmet Baitursynov was focused on reforming primary schools and the lack of teaching materials, especially on the Kazakh language. The Qazap newspaper was the only newspaper who wrote in pure Kazakh. Baitursynov answered their detractors as followed:

“Finally, we would like to tell our brothers preferring the literary language: we are very sorry if you do not like the simple Kazakh language of our newspaper. Newspapers are published for the people and must be close to their readers.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 19

The Kazakh intellectuals resisted the Tatar clergy’s attempts to subsume Kazakh language to the Tatar language, eventually arriving at a compromise. This pressure around language inspired Akhmet Baitursynov to reform the Kazakh language, creating spelling primers, and improving the Kazakh alphabet multiple times. This book was soon used in primary schools. He also published a textbook on the Kazakh language which studied the phonetics, morphology, and syntax of the Kazak language as well as a practical guide to the Kazakh language and a manual of Kazakh literature and literary criticism.

Meanwhile Bokeikhanov focused on creating a unified Kazakh history, believing that “History is a guide to life, pointing out the right way.” Together Bokeikhanov and Baitursynov focused on collecting Kazakh folklore, the history of their cultures and traditions, and shared world history with other Kazakhs through their newspapers. They encouraged Kazakh writers to write down their poems and stories, fearful that they would be lost if Kazakhs stuck purely to an oral tradition.

For intellectuals like Bokeikhanov and Baitursynov, Kazakhness was connected to a cultural identity as opposed to a religious identity. Bokeikhanov supported the idea of separation between religion and state and resisted the Aiqap’s call for introduction to Sharia law. Bokeikhanov believed that they should codify and record Kazakh laws, customs, and regulations to counter corruption and bribery, instead of relying on Sharia law. The Kazakh people had a different relationship to Islam than the other peoples of Central Asia (which may have been why the Russian missionaries were initially confident the Kazakhs would be easiest to convert). While the editors of Aiqap believed that sedentary life would create closer ties to Islam, the editors of the Qazap newspaper believed that Islam was a part of Kazakh society but didn’t equal Kazakh society.

1905 Russian Revolution

We’ve talked quite a bit about what the Alash stood for, but how did this translate into political action? The Kazakhs, like many other Central Asians, were initially excited about the 1905 Revolution, which created a State Duma that “welcomed” Central Asians as members for about two Dumas. When the Kazakhs could participate, they sent Alikhan Bokeikhanov and Mukhamedjan Tynyshpaev.

After the Second Duma, the Kazakhs were no longer permitted to send their own deputies, so they either had to rely on the Tatar deputies of the Muslim Faction of the Russian Duma or find support elsewhere. The Kazakh intellectuals believed that the Tatars had no real knowledge of Kazakh needs and distrusted them. So, they turned to the Russian Constitutional-Democratic Party i.e., the Kadets.

The Kadets sold themselves as an umbrella party that advocated for civil rights, cultural self-determination, and local legislation that would allow for the use of native languages at schools, local courts, administrations, and institutions. Even though the Kadets and the Alash didn’t agree on land rights, they still became allies. The tension between the two parties would not disappear, especially following the 1916 Revolt (which the Alash, like the Jadids, tried to prevent), but they also acknowledged that the Kadets were the only game in town.

1917 Russian Revolution

The 1917 Revolution changed all of that by allowing the indigenous peoples and settlers to create their own forms of government. In April 1917, they would form their own All-Kazakh Congress in Orenburg where they passed a resolution calling for the return of Steppe land to Kazakh peoples, control over local schools, and the expulsion of all new settlers in Kazakh-Kyrgyz territories.

The Alash used 1917 to win local support, focusing on winning the support of the most influential leaders of the local communities and trusting the elders to use tribal affiliations to mobilize the people under the Alash banner. The Kazakh intellectuals dug deep into Kazakh history to unify the people under Alash, the father of all Kazakhs, creating a unified history from creation to modernity. This can be thought of as similar to the Jadids attempts to trace Uzbekness back to Timur.

They also worked with the Provisional Government in Russia, and with the various councils and meetings held by their Jadid counterparts in Turkestan, but ran into great friction because their Tatar, Uzbek, Tajik, etc. counterparts didn’t truly appreciate how important the land issue was for the Kazakhs. They were also wary of the Ulama’s version of a council, wanting to maintain the traditionally limited role of Islam in Kazakh society.

Because of the differences in priorities and the role of Islam, the Alash would go their own way while continuing to support the efforts of other indigenous peoples. They would continue to serve on the various councils and even took part in the creation of the Kokand Autonomy, but knew they needed their own Congresses and their own autonomous state to protect their people and achieve meaningful land reform.

The Kokand Autonomy created three seats for Alash members, believing that two southern Kazakh oblasts would be part of the Kokand Autonomy whereas the Alash wanted a unified Kazakh state. Bokeikhanov explained the Alash’s position as follows:

“Turkestan should first become an autonomy on its own. Some of our Kazakhs argue it would be correct to join the Turkestanis. We have the same religion as the Turkestanis, and we are related to them. Establishing an autonomy means establishing a country. It is not easy to lead a country. If our own Kazakhs leading the country are unfortunate, if we make the argument that Kazakhs are not enlightened, then we can argue that the ignorance and lack of skill among the people of Turkestan is 10 times higher than among Kazakhs. If the Kazakhs join the Turkestani autonomy, it would be like letting a camel and a donkey pull the autonomy wagon. Where are we headed after mounting this wagon?” - Ozgecan Kesici, 'The Alash Movement and the question of Kazakh ethnicity', 1145

The Alash similarly considered joining the Siberian Autonomy movement but broke away once more over the issue of Kazakh autonomy. As Bokeikhanov explained:

“In practice, the autonomy of our Kazakh nation will not be an autonomy of kinship, rather, it will be an autonomy inseparable from its land.” - Ozgecan Kesici, 'The Alash Movement and the question of Kazakh ethnicity', 1146

Failing to find neighbors who would respect their autonomy and facing extreme violence because of the Russian Civil war that was working itself way through Siberia, the Alash would proclaim the creation of the Alash Autonomy during the Second All-Kazakh Congress in December 1917. This would be the first time a Kazakh state existed since the Russian invasion in 1848. This autonomous state would be ruled by the Alash Orda, a government made up of many of the modernizing intellectuals who worked at the Qazap and Aiqap newspapers. Alikhan Bokeikhanov was elected its president. Whatever relief they may have felt at creating a state government must have been quashed by the understanding that civil war was at the Steppe’s door and sooner or rather they would have to choose a side and risk their long fight for autonomy.

References

'Challenging Colonial Power: Kazakh Cadres and Native Strategies' by Gulnar Kendirbai, Inner Asia 2008, Vol 10 No 1

'"We are Children of Alash..." The Kazakh Intelligentsia at the beginning of the 20th century in search of national indeitty and prospects of the cultural survival of the Kazakh people' by Gulnar Kendirbai, Central Asian Survey, 1999, Vol 18 No 1

'The Alash Movement and the question of Kazakh ethnicity' by Ozgecan Kesici, Nationalities Papers, 2017, Vol 45 No 6

'Repression of the Kazakh Intellectuals as a sign of weakness of Russian Imperial Rule'by Tomohiko Uyama Cahiers du Monde russe 2015 Vol 56, No 4

Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR by Adeeb Khalid

Russia and Central Asia: Coexistence, Conquest, Coexistence by Shoshana Keller Published by University of Toronto Press, 2019

[thephoenixandthecrocodile]

hi! just wanted to say thank you for putting in good research into your podcast, it really shows in the quality of your aoaw texts :) the fact that you got adeeb khalid as a guest was super awesome too!

Thank you so much for this lovely comment! It really brightened up my day. ^_^ And, yes, Adeeb Khalid is amazing and was a great person to interview.

[dancingadopteethoughts]

May 2025 Updates

Happy May! I hope you are all well this month. I have shared my May updates below.

I worked a bit more on the current fictional, adoption-related essay I’m writing. I’m trying to take on a different perspective than I normally do when I write these essays, and it’s been an interesting time.

I’ve been reading more of Adeeb Khalid’s Central Asia, which has been very illuminating, and I have been learning a lot of history that I unfortunately was ignorant of.

Thank you for reading my updates! Feel free to share any adoptee-related writings or history book recommendations in the comments below. This month, if you live in the US, I encourage you to contact your congresspeople to urge action regarding the ongoing forced famine in Gaza here and to advocate against cutting SNAP here. Please also review Saroyah’s Twitter list here for updated information regarding the continuing humanitarian crisis in Sudan. For more resources and organizations to support, please look here.

[postoctobrist]

“You can’t be a Muslim because you drink alcohol and eat pork” is a deeply modernist, voyeuristic understanding of Islam. I was just reading The Travels of Sir John Mandeville and he literally mentions that the Saracens secretly drink wine even tho they’re not supposed to and this shit was literally written in the 1300s

In Adeeb Khalid’s ‘Islam After Communism,’ he finds himself in a factory canteen in Uzbekistan interviewing Muslim workers, and when they find out he’s a Muslim too a bottle of vodka appears from nowhere and they all have a drink to celebrate

[somerabbitholes]

Heyo!

I've got a book recommendation request. Could you suggest me a book which details about the Soviet-Afghan war, the Mujahideen, formation of Al-Qaeda and ISIS and how the US have been involved in their formation and the wars, in a cohesive manner because well, I can't help but just skim through their Wikipedia pages.

Thanks in advance! <3

hi! i can just tell you what's on my list because i haven't got round to reading any of these yet:

Farewell Kabul by Christina Lamb

The Afghanistan Papers by Craig Whitlock

Ghost Wars by Steve Coll

Taliban by Ahmed Rashid; also his Descent into Chaos

Al-Qaeda by Jason Burke

The Longest War by Peter Bergen

Central Asia by Adeeb Khalid

[cyprianscafe]

Jadids da Ásia Central

Ao pedir que a sociedade se reformasse, os Jadids do Turquestão se colocaram contra a ordem social que havia surgido na geração após a conquista russa. Os Jadids mais comumente se autodenominavam ziyalilar (intelectuais) ou taraqqiparwarlar (progressistas). O termo mais frequentemente usado por outros na sociedade era yashlar (a juventude). O rótulo usul-i jadidchilar ou jadidchilar (proponentes do novo método) era na verdade menos frequentemente usado, embora tenha adquirido uso padrão na bolsa de estudos. O surgimento dos Jadids também criou, em grande parte como uma categoria residual, seus oponentes, que passaram a ser chamados de usul-i qadimchilar, ou qadimchilar (os proponentes do antigo método). O debate sobre a reforma havia transformado práticas culturais cotidianas em tradições objetificadas. Mas a ênfase no conflito de ideias implícitas nesses rótulos não nos ajuda a localizar os Jadids no novo mapa social, embora seu lugar na sociedade fosse de fundamental importância para seu projeto.

A tarefa de localizar os Jadids em sua sociedade não é fácil. Embora as vidas dos Jadids não sejam cronologicamente muito distantes, elas podem ser extremamente difíceis de reconstruir. Eles nasceram em uma sociedade na qual documentos escritos não marcavam o progresso de uma pessoa pela vida (embora alguns deles tenham desenvolvido uma mania de documentar suas vidas), e poucos acumularam papéis privados. Até mesmo os restos concretos de suas vidas pereceram contra os ataques duplos da repressão stalinista e do desenvolvimento urbano. Nenhuma placa marca os lugares onde os Jadids viveram e trabalharam, pois a maioria não sobreviveu; os poucos "museus-casa" que existem passaram por tantas mudanças que não conseguem evocar as vidas de seus antigos ocupantes. Muitas vezes, os detalhes mais básicos de suas biografias são difíceis de estabelecer com certeza. No entanto, como mostra a pesquisa a seguir, é possível traçar os contornos básicos de uma biografia coletiva.

The Politics of Muslim Cultural Reform: Jadidism in Central Asia - Adeeb Khalid

[shehzadi]

tagged by @filmstar1997 thank u matea 🫶🫶

favourite colour: dark reds

currently reading: absolutely nothing. literally nothing but i want to start central asia by adeeb khalid and/or shards of earth by adrian tchaikovsky during my break in a week

last song: like toy soldiers - eminem

last movie: jab we met

currently working on: plans to get hair dyed this week 🎉🎉

tagging @britomart @loveinheart @violentdevotion @snoppy @chandajaan @soreal1994

[geges]

hey! I saw your post and it's really informative! I'd been thinking about it too but I'm not as informed (im from southeast asia, not central) I wanted to ask if you have any book/movie recommendations for learning more about Central Asia? any topic (culture, politics, fiction, etc) is fine

thank you for your interest! this gets a bit tricky, as the vast majority of casian culture, history, and politics remains untranslated. however, there are some good resources out there with enough searching. first and foremost, I will always recommend Central Asia: A New History from the Imperial Conquests to the Present by Adeeb Khalid. while not comprehensive of northern asia, it does a very good job of documenting casian culture, history, politics, stereotypes, and the like, all while being an easy read with good writing. the main issue with is that it is only accessible on database sites such as jstor and gale as far as I can find (if anyone knows a free to access version please let me know!!!). beyond that, I also highly recommend asianreviewofbooks.com for pan-asian research. the site reviews asian non-fiction, poetry, fiction, and children's literature with essay analyses, making it a very good resource for finding further books to read. there is also centralasiaprogram.org, which is an organization that has a frankly unbelievable amount of vetted educational sources, research papers, events, news sources, cultural documentations, really anything under the sun! you can scroll around a bit, find movies or literature important to casian history, learn about regional music and dance, really anything you want to learn. it is a bit difficult to navigate, do be warned. these are both good starting points that will enable you to discover cultural resources!

[hungwy]

Been a real "history of the Soviet Union" year so far. Amur River by Colin Thubron, Sovietistan by Erika Fatland, Central Asia by Adeeb Khalid, about to start Ronald Grigor Suny's biography of Stalin, read a few pages into Collapse by Vladislav Zubok the other day, the whole Estonia thing I had a few weeks back, arguably my current Counter Strike thing,

[crochetedblorbos]

Characters To Crochet Amigurumis Of That I May Give Them The Hugs They So Richly Deserve And Desperately Need

This is the list I’ve been keeping. I will probably be constantly adding to it (and of course I always welcome suggestions). Crossed off names have been completed.

You can also find all of these characters here.

Joseph Teller (Chapter & Multiverse) (X)

Mini Smithson (Chapter & Multiverse) (X)

Adeeb Bin Yeslam (Chapter & Multiverse)

Blodeuwedd Morgan (Chapter & Multiverse)

Dr. Aster Huxley (Mnemosyne) (X)

Victor “Vic” Algernon (Mnemosyne)

The Audio Tour Guide (The Mistholme Museum of Mystery, Morbidity, and Mortality) (X)

Jonathan “Jon” Sims (The Magnus Archives) (X)

Martin Blackwood (The Magnus Archives) (X)

Timothy “Tim” Stoker (The Magnus Archives) (X)

Sasha James (The Magnus Archives)

Gerard “Gerry” Keay (The Magnus Archives) (X)

Michael Shelley (The Magnus Archives)

Sasha Racket (Rusty Quill Gaming)

Zolf Smith (Rusty Quill Gaming)

Azu (Rusty Quill Gaming) (X)

Hamid Saleh Haroun al-Tahan (Rusty Quill Gaming)

Cel Sidebottom (Rusty Quill Gaming)

Oscar Wilde (Rusty Quill Gaming)

Melvin Blevins (Old Gods of Appalachia)

The Man from the Railroad (Old Gods of Appalachia)

Lochlan “Lockie” MacGregor (The Secret of St. Kilda)

Mathias (The Secret of St. Kilda)

Hari (The Secret of St. Kilda)

Cecil Gershwin Palmer (Welcome to Night Vale)

Carlos Robles (Welcome to Night Vale)

Isadora Ravenwood (Realms of Peril & Glory: Vael)

Maerydyth Wynvere (Realms of Peril & Glory: Vael)

Torbrennan Crag (Realms of Peril & Glory: Vael)

Zongroff Gral’shak (Realms of Peril & Glory: Vael)

Pyrex (Realms of Peril & Glory: CY_BORG) (X)

Mongtomery “Three-Card Monty” Barker (Realms of Peril & Glory: Liminal London) (X)

Declan Buchanan (Realms of Peril & Glory: Liminal London) (X)

Dr. Annie Walker (Realms of Peril & Glory: Liminal London) (X)

Margaret “Mags” Holt (Realms of Peril & Glory: Liminal London)

Alice Dyer (The Magnus Protocol) (X)

Samama Khalid (The Magnus Protocol) (X)

Gwendolyn Bouchard (The Magnus Protocol)

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[elegomez]

Central Asia: A New History from the Imperial Conquests to the Present, Adeeb Khalid

Excellent book, I think, to get started reading on; most of its purview will be too modern for me, but the intro is giving me a rough understanding of Central Asia, the difference between Russia and China, and why I probably can't (shouldn't) have the main character be Mongolian, unless I want to pivot the encroaching empire to China rather than Russia. (I still need to decide if this is a fantasy setting or not.)