How do Muslims relate to Islam in societies that experienced seventy years of Soviet rule? How did the utopian Bolshevik project of remaking the world by extirpating religion from it affect Central Asia? Adeeb Khalid combines insights from the study of both Islam and Soviet history to answer these questions. Arguing that the sustained Soviet assault on Islam destroyed patterns of Islamic learning and thoroughly de-Islamized public life, Khalid demonstrates that Islam became synonymous with tradition and was subordinated to powerful ethnonational identities that crystallized during the Soviet period. He shows how this legacy endures today and how, for the vast majority of the population, a return to Islam means the recovery of traditions destroyed under Communism. Islam after Communism reasons that the fear of a rampant radical Islam that dominates both Western thought and many of Central Asia’s governments should be tempered with an understanding of the politics of antiterrorism, which allows governments to justify their own authoritarian policies by casting all opposition as extremist. Placing the Central Asian experience in the broad comparative perspective of the history of modern Islam, Khalid argues against essentialist views of Islam and Muslims and provides a nuanced and well-informed discussion of the forces at work in this crucial region.

Adeeb Khalid combines insights from the study of both Islam and Soviet history in this sophisticated analysis of the ways that Muslim societies in Central Asia have been transformed by the Soviet presence in the region. Arguing that the utopian Bolshevik project of remaking the world featured a sustained assault on Islam that destroyed patterns of Islamic learning and thoroughly de-Islamized public life, Khalid demonstrates that Islam became synonymous with tradition and was subordinated to powerful ethnonational identities that crystallized during the Soviet period. He shows how this legacy endures today and how, for the vast majority of the population, a return to Islam means the recovery of traditions destroyed under Communism. Islam after Communism reasons that the fear of a rampant radical Islam that dominates both Western thought and many of Central Asia’s governments should be tempered by an understanding of the politics of antiterrorism, which allows governments to justify their own authoritarian policies by casting all opposition as extremist. Comparing the secularization of Islam in Central Asia to experiences in Turkey, the former Yugoslavia, and other secular Muslim states, the author lays the groundwork for a nuanced and well-informed discussion of the forces at work in this crucial region.

Publisher description

A major history of Central Asia and how it has been shaped by modern world events Central Asia is often seen as a remote and inaccessible land on the peripheries of modern history. Encompassing Uzbekistan, Tajikistan, Turkmenistan, Kyrgyzstan, Kazakhstan, and the Xinjiang province of China, it in fact stands at the crossroads of world events. Adeeb Khalid provides the first comprehensive history of Central Asia from the mid-eighteenth century to today, shedding light on the historical forces that have shaped the region under imperial and Communist rule. Predominantly Muslim with both nomadic and settled populations, the peoples of Central Asia came under Russian and Chinese rule after the 1700s. Khalid shows how foreign conquest knit Central Asians into global exchanges of goods and ideas and forged greater connections to the wider world. He explores how the Qing and Tsarist empires dealt with ethnic heterogeneity, and compares Soviet and Chinese Communist attempts at managing national and cultural difference. He highlights the deep interconnections between the "Russian" and "Chinese" parts of Central Asia that endure to this day, and demonstrates how Xinjiang remains an integral part of Central Asia despite its fraught and traumatic relationship with contemporary China. The essential history of one of the most diverse and culturally vibrant regions on the planet, this panoramic book reveals how Central Asia has been profoundly shaped by the forces of modernity, from colonialism and social revolution to nationalism, state-led modernization, and social engineering.

World War II and Islamically informed Soviet patriotism -- Institutionalizing Soviet Islam, 1944-1958 -- SADUM's new ambitions, 1943-1958 -- The anti-religious campaign, 1959-1964 -- The muftiate on the international stage -- The Brezhnev Era and its aftermath, 1965-1989

The policy of Islam and Muslims under the Communist regime, the recent renaissance of Islamic culture in the region, and the influence of Islam in politics during the break-up of the USSR are also discussed. The book concludes with a look to the future, evaluating the position of the emergent Muslim states in Central Asia, and their relationship to the new Russian state.

The clash between Communism and Islam in the Soviet Union pitted two socio-political systems against one another, each proclaiming ultimate truth. This study examines the first decades of the struggle in Central Asia (1917-1941), where an ancient religious tradition faced an aggressive form of secular modernity. The Soviets attempted to break down Muslim culture and remold it on Marxist-Leninist lines. Central Asians played complex roles in this effort, both defending and attacking Islam, but mostly trying to survive. Despite Stalin's totalitarian aims, the Soviet regime in Central Asia was often weak even into the 1930s, and by 1941 the opposing systems had reached a standoff. The Communist Party pursued the destruction of Islam in stages, which reflected the development of Soviet political strength. The party developed propaganda that both attacked Islam and extolled the new Soviet culture. However, the entire process was plagued by inefficiency, ignorance, and disobedience. By 1941, the Communists had inflicted tremendous damage, but customs such as circumcision, brideprice, and polygyny had merely gone underground. Central Asians had not exchanged the fundamental identity of Muslim for Marxist-Leninist. Keller utilizes documents from Moscow and Tashkent, including the now-closed former Communist Party Archive of Uzbekistan.