Religiosity and Soviet ‘modernisation’ in Central Asia: locating religious traditions and rituals in recollections of antireligious policies in Uzbekistan
The main argument of this article is that religious policies implemented during the Soviet era and adaptations of the public to them produced a new understanding of religiosity and religious life among the population in Uzbekistan. The Soviet administration promoted the rejection of religion as an o...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2014
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| In: |
Religion, state & society
Year: 2014, Volume: 42, Issue: 4, Pages: 328-353 |
| Further subjects: | B
Everyday Life
B Memory B Uzbekistan B Central Asia B antireligious policies B Religiosity |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a The main argument of this article is that religious policies implemented during the Soviet era and adaptations of the public to them produced a new understanding of religiosity and religious life among the population in Uzbekistan. The Soviet administration promoted the rejection of religion as an official policy and utilised a vast range of opportunities to criticise religion and promote secular education. However, there were other policies the public remembers as initially shocking to indigenous society but eventually accepted as positive because they assisted in the process of modernisation. These policies are exemplified by the hujum (unveiling) campaign to institutionalise safeguards against under-age and forced marriage, introduce conventional education and promote the wider integration of non-religious Soviet men and women into public life. An analysis of the manner in which people have come to terms with their past and their recollections of antireligious campaigns helps us understand how life under the Soviet government not only resulted in changes in lifestyles but also redrew the ‘boundaries’ of ‘proper’/‘modernised’ religious life and of what are now considered to be the religious remnants of the past. | ||
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