The Bibi Khanum Congregational Mosque is the largest Timurid monument in Samarqand. Com-missioned by Timur himself after his military campaign in India in 1399, the architecture of themosque can be... Show moreThe Bibi Khanum Congregational Mosque is the largest Timurid monument in Samarqand. Com-missioned by Timur himself after his military campaign in India in 1399, the architecture of themosque can be interpreted as a visual representation of Timur’s ambitions to surpass the archi-tectural achievements of the preceding Islamic dynasties. Striving for political legitimacy beyondthe legacy of Chinggis Khan, Timur imitated and even e xceeded the monumental scale of the ar-chitectural ensembles in the Ilkhanid capitals of Tabriz and Sultaniyya. In an attempt to ensurethe continuity of the Timurid dynasty, Timur’s successors adopted Yuan iconography and visualvocabulary so as to forge an ancestral and artistic genealogy that directly related the Timuridswith the Mongols via the aesthetic legacy of the Ilkhanids and the Yuan. Their cultural pr oductionthus secured the continuity of the Timurid royal patrons as just successors of Chinggis Khan. Show less
This study analyses the impact of politics on urban development and, in particular, on Timurid heritage in present-day Uzbekistan. It outlines the problem of landscape manipulation for the... Show moreThis study analyses the impact of politics on urban development and, in particular, on Timurid heritage in present-day Uzbekistan. It outlines the problem of landscape manipulation for the advancement of a political ideology. After presenting a brief overview of Tsarist and Soviet restoration practices, the article focuses on the post-Soviet nation-building schemes through public iconography, urban renewal measures and heritage construction. Architectural and epigraphic restorations of Timurid monuments in Samarqand and new constructions in Tashkent provide a valuable illustrative framework. As world heritage sites, the Samarqand monuments are examined both in their historical and current socio-political contexts; the role of UNESCO is also analysed. The study benefits from and contributes to critical heritage studies and urban development as a narrative of power-making and relational space. Show less
The violent crackdown of a large demonstration by government forces in Uzbekistan in May 2005 spurred many controversies. The government tried to legitimate its actions by insisting that it had... Show moreThe violent crackdown of a large demonstration by government forces in Uzbekistan in May 2005 spurred many controversies. The government tried to legitimate its actions by insisting that it had acted against radical Islamists and terrorists, but other sources claimed that unarmed civilians, including children, were massacred. Although tragic, it should be stressed that the events did not represent a break with the past. Rather, they should be read as part of an on-going struggle between popular forms of resistance and state articulation of a discourse of terrorism. Show less
Uzbekistan is experiencing an ambiguous revival of Sufism; while people are rediscovering their religious traditions and Sufi groups are recomposing themselves, at the same time a form of state... Show moreUzbekistan is experiencing an ambiguous revival of Sufism; while people are rediscovering their religious traditions and Sufi groups are recomposing themselves, at the same time a form of state Sufism is emerging. Great mystical masters are celebrated as role models for today’s citizens and their teachings are reinterpreted in a politically correct way. In this respect, post-Soviet Uzbekistan is reinventing itself through its Sufi heritage, while preserving political habits from the recent Soviet past. Show less
