The vision of Islam as it is practised in the post-socialist context is very confused at the moment. It is associated either with 'the revival of local pre-modern traditions' and thus with the... Show moreThe vision of Islam as it is practised in the post-socialist context is very confused at the moment. It is associated either with 'the revival of local pre-modern traditions' and thus with the localization of postsocialist Muslim space, or with 'the spread of Islamism absolutely alien to local Muslim traditions', introduced to countries of the former socialist bloc from abroad and fraught with their Islamist globalization. Post-socialist forms of Islam are often thought of as an 'Islamic threat' opposing all non-Muslim cultures. Show less
The discourse on re-enacting Islamic law in the post-Soviet North Caucasus uses key terms such as sharia courts, highland Muslim traditions, and Islamic insurgency. What seems important here is to... Show moreThe discourse on re-enacting Islamic law in the post-Soviet North Caucasus uses key terms such as sharia courts, highland Muslim traditions, and Islamic insurgency. What seems important here is to shed light on these notions by answering such questions as: To what extent do these terms reflect the post-Soviet legal reality or diverge from it? What can be said of the sharia mythology shared by both adherents and opponents of re-Islamization in the North Caucasus? What is the historical background of discourse on sharia courts? Show less
Research on pre-modern and modern Islam conducted in post-Soviet Russia, has been, and still is, very poorly known to scholars from abroad - both in the West and in the Muslim world. Despite the... Show moreResearch on pre-modern and modern Islam conducted in post-Soviet Russia, has been, and still is, very poorly known to scholars from abroad - both in the West and in the Muslim world. Despite the fall of the 'iron curtain' after the collapse of the Soviet Union, there is still an informational barrier separating post-Soviet and non-Soviet researchers. Many questions arise concerning what has happened in Islamic studies after the cease of religious persecution during the 'perestroika' years: What was the impact of the socalled 'Islamic revival' on research on Islam? Which academic schools training specialists in Islamic studies have survived since the pre-Soviet and Soviet times? To what extent do post-Soviet scholars know and share modern Western approaches and concepts in Islamic studies? Show less
