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Jeanne FΓ©aux de la Croix maps three iconic places as part of Central Asians' "moral geographies" and examines their role in navigating socialist, neo-liberal, and neo-Islamic life models. Dams provide most of Kyrgyzstan's electricity, but are also at the heart of regional water disputes that threaten an already shrinking Aral Sea. Mountain pastures cover much of Central Asia's heartland and offer a livelihood and refuge, even to urban citizens. Pilgrimage sites have recovered from official Soviet oblivion and act as cherished scenes of decision-making. Examining how iconic places, work, and well-being can mesh together, this book moves debates about post-Soviet memory, space, and property onto fresh terrain.
Jeanne FΓ©aux de la Croix is a social anthropologist trained in Oxford and St. Andrews, After fellowships at Zentrum Moderner Orient, she moved to Eberhard-Karls University TΓΌbingen to lead a Junior Research Group on the Cultural History of Water in Central Asia. She also serves as principal investigator of a Volkswagen Project on βThe Social Life of a River: environmental histories, social worlds and conflict resolution along the Naryn-Syr Daryaβ. Together with environmental historians, she co-directs a study comparing soil degradation issues in Central Asia, Russia and Australia ( Collaborative Research Centre Threatened Orders). She is currently researching phantom infrastructure projects, the perception of glacier melt and bridge histories in Kyrgyzstan. FΓ©aux de la Croix is particularly interested in collaborative approaches and transdisciplinary methods such as participant filming.
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ΠΠΎΠ»ΡΡΠ°Ρ ΠΠ³ΡΠ° Π² Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΠ·ΠΈΠΈ, ΠΊΠΎΡΠΎΡΠ°Ρ Π½Π°ΡΠ°Π»Π°ΡΡ Π΅ΡΠ΅ Π² XIX Π²., ΠΏΡΠΎΠ΄ΠΎΠ»ΠΆΠ°Π΅ΡΡΡ ΠΈ Π² XXI Π². ΠΡΠ»ΠΈ Π² XIX Π². Π±ΡΠ»ΠΎ Π΄Π²Π° ΠΎΡΠ½ΠΎΠ²Π½ΡΡ ΠΈΠ³ΡΠΎΠΊΠ°: Π ΠΎΡΡΠΈΠΉΡΠΊΠ°Ρ ΠΈ ΠΡΠΈΡΠ°Π½ΡΠΊΠ°Ρ ΠΈΠΌΠΏΠ΅ΡΠΈΠΈ, ΡΠΎ ΡΠ΅Π³ΠΎΠ΄Π½Ρ ΠΊΠΎΠ»ΠΈΡΠ΅ΡΡΠ²ΠΎ ΠΈΠ³ΡΠΎΠΊΠΎΠ² ΡΠ²Π΅Π»ΠΈΡΠΈΠ»ΠΎΡΡ Π΄ΠΎ ΡΠ΅ΡΡΡΠ΅Ρ : Π ΠΎΡΡΠΈΡ ΠΏΡΠΎΠ΄ΠΎΠ»ΠΆΠ°Π΅Ρ ΠΎΡΡΠ°Π²Π°ΡΡΡΡ Π² ΡΠ΅Π³ΠΈΠΎΠ½Π΅, ΠΡΠΈΡΠ°Π½ΠΈΡ ΡΠ΄Π°Π»ΠΈΠ»Π°ΡΡ, Π½ΠΎ Π²ΠΌΠ΅ΡΡΠΎ Π½Π΅Π΅ ΠΏΡΠΈΡΠ»ΠΈ ΡΡΠΈ Π½ΠΎΠ²ΡΡ Π³ΠΎΡΡΠ΄Π°ΡΡΡΠ²Π°: Π‘Π¨Π, Π’ΡΡΡΠΈΡ ΠΈ ΠΠΈΡΠ°ΠΉ. ΠΠ΄Π½Π°ΠΊΠΎ ΡΠΎΠ»ΡΠΊΠΎ ΠΠΈΡΠ°ΠΉ ΠΈΠΌΠ΅Π΅Ρ ΠΎΠ±ΡΡΡ Ρ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½ΠΎΠΌ Π³ΡΠ°Π½ΠΈΡΡ. ΠΠΎΠ²Π°Ρ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠ°Ρ ΠΈΠ½ΠΈΡΠΈΠ°ΡΠΈΠ²Π° βΠΠ΄ΠΈΠ½ ΠΠΎΡΡ ΠΈ ΠΠ΄ΠΈΠ½ ΠΡΡΡβ, ΠΏΡΠΎΠ²ΠΎΠ·Π³Π»Π°ΡΠ΅Π½Π½Π°Ρ Π² 2013 Π³ΠΎΠ΄Ρ ΠΊΠΈΡΠ°ΠΉΡΠΊΠΈΠΌ Π»ΠΈΠ΄Π΅ΡΠΎΠΌ Π‘ΠΈ Π¦Π·ΠΈΠ½ΡΠΏΠΈΠ½ΠΎΠΌ, ΠΊΠΎΡΠΎΡΠ°Ρ ΠΈΠΌΠ΅Π»Π° ΡΠ΅Π»ΡΡ ΠΏΠΎΠ΄ΡΡΠ΅Π³Π½ΡΡΡ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠ΅ ΡΠ°Π·Π²ΠΈΡΠΈΠ΅ ΠΈ ΡΠΎΡΡΡΠ΄Π½ΠΈΡΠ΅ΡΡΠ²ΠΎ ΠΌΠ΅ΠΆΠ΄Ρ Π΅Π²ΡΠ°Π·ΠΈΠΉΡΠΊΠΈΠΌΠΈ ΡΡΡΠ°Π½Π°ΠΌΠΈ, ΠΎΠΊΠ°Π·Π°Π»Π° Π±ΠΎΠ»ΡΡΠΎΠ΅ Π²Π»ΠΈΡΠ½ΠΈΠ΅ Π½Π° ΠΆΠΈΠ·Π½Ρ ΠΎΠ±ΡΡΠ½ΡΡ Π³ΡΠ°ΠΆΠ΄Π°Π½ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π°. ΠΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΡ ΠΏΠΎΠΊΠ°ΠΆΠ΅Ρ, ΠΊΠ°ΠΊ ΠΏΠΎΠ²Π»ΠΈΡΠ»Π° ΠΊΠΈΡΠ°ΠΉΡΠΊΠ°Ρ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠ°Ρ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠ° Π½Π° ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½ Ρ ΡΠΎΡΠΊΠΈ Π·ΡΠ΅Π½ΠΈΡ ΠΏΡΠΎΡΡΡΡ Π³ΡΠ°ΠΆΠ΄Π°Π½. ΠΠ½Π° ΠΏΠΎΡΡΠ°ΡΠ°Π΅ΡΡΡ ΠΎΡΠ²Π΅ΡΠΈΡΡ Π½Π° ΡΠ»Π΅Π΄ΡΡΡΠΈΠ΅ Π²ΠΎΠΏΡΠΎΡΡ: ΠΠ°ΠΊ Π²ΠΎΡΠΏΡΠΈΠ½ΠΈΠΌΠ°ΡΡ ΠΊΠΈΡΠ°ΠΉΡΠΊΡΡ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΡΡ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΡ ΠΏΡΠΎΡΡΡΠ΅ Π³ΡΠ°ΠΆΠ΄Π°Π½Π΅ ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π°? ΠΠ°ΠΊΠΎΠ²Ρ ΠΏΠΎΠ·ΠΈΡΠΈΠ²Π½ΡΠ΅ ΠΈ Π½Π΅Π³Π°ΡΠΈΠ²Π½ΡΠ΅ ΠΏΠΎΡΠ»Π΅Π΄ΡΡΠ²ΠΈΡ ΠΊΠΈΡΠ°ΠΉΡΠΊΠΎΠΉ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠΈ? ΠΠ°ΠΊΠΎΠ²Ρ ΠΏΠ΅ΡΡΠΏΠ΅ΠΊΡΠΈΠ²Ρ ΠΊΠΈΡΠ°ΠΉΡΠΊΠΎΠΉ ΡΠΊΠΎΠ½ΠΎΠΌΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠΈ Π² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π΅?
Π§ΠΎΠ»ΠΏΠΎΠ½ Π§ΠΎΡΠ°Π΅Π²Π° Μύ- ΡΡΠΊΠΎΠ²ΠΎΠ΄ΠΈΡΠ΅Π»Ρ ΠΏΡΠΎΠ³ΡΠ°ΠΌΠΌΡ Π°Π½ΡΠΎΠΏΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΠΏΡΠΎΡΠ΅ΡΡΠΎΡ, Π΄ΠΎΠΊΡΠΎΡ ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΈΡ
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ΠΠΌΠ΅ΡΠΈΠΊΠ°Π½ΡΠΊΠΈΠΉ ΡΠ½ΠΈΠ²Π΅ΡΡΠΈΡΠ΅Ρ Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΠ·ΠΈΠΈ.
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Diana Takutdinova intends to:
Β· Make an overview of Anthropology of Dance as a unique field of studies
Β· Present the summary of her Masters Thesis βIslamic influence in theTatar folk danceβ, and
Β· Teach us some dancing moves to a music.
Pizza and soft drinks will be provided!!!
Born in Bishkek, Kyrgyzstan, Diana Takutdinova has devoted her life to the arts since the age of four. She of Tatar descent and is skilled in the dances of Central Asia and character dances of Post- Soviet Union. Dianaβs thirst for knowledge in learning cultures and dance motivated her to get Bachelor degrees in Anthropology and Choreography respectively from two institutions, American University of Central Asia (2012) and University of Culture and Art (2016). In 2016 Diana graduated from the University of Tromso with Master degree in Peace and Conflict Transformation. In July 2017 she completed Master program Choreomundus, an International Master in Dance Knowledge, Practice and Heritage. It is a consortium of four universities: University of Clermont Auvergne (UCA, coordinator), Clermont-Ferrand, France; Norwegian University of Science and Technology (NTNU), Trondheim, Norway; University of Szeged (SZTE), Hungary; University of Roehampton, London (URL), United Kingdom. Diana hopes that her experience around the world and studies will help her contribute in new ways for preserving and help shape the culture and arts of people in Kyrgyzstan and to transmit the knowledge to the next generation of artists and scholars.
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The aim of this paper is to analyze whether the process of religious revival that started after collapse of the Soviet Union has translated into increased religiosity of Kyrgyzstany society. The study is based on quantitative field work carried out in 2012 and updated in 2015, which examines various dimensions of religiosity to learn the degree of Islamic practice, beliefs, values and religious knowledge.
The findings demonstrate that the evident outcome of the religious resurgence in Kyrgyzstan is the profound growth of religious institutions and formal attachment to religion. However, this has not led to dramatic growth of religiosity in terms of participation and attendance of religious practices. The findings also reveal significant regional and ethnic differences in religious observance and attachment to certain aspects of Islamic tradition. Overall, the outcomes of the study present the fact that whereas Islam in Kyrgyzstan serves as a means of traditional self-identification, the society prefers to believe but not belong to Islamic traditionalism.
Rouslan Jalil is a doctoral fellow at department of Educational Policy and Evaluation (EPE), the University of Kentucky, USA. He is currently doing a research on examining Islamic education and political secularism in post-Soviet Central Asia. Rouslan has BA degree from the ICP at AUCA (2001). He earned his MA degree in social science and economics from the University of Bonn and the University of Hamburg (2006), Germany. In 2013, he was a visiting scholar at Indiana University, USA. During 2006-2010, Rouslan worked as a research fellow and a program manager at βABH Institut fΓΌr Sozialforschungβ, a German based research institute in Hamburg. Between 2010-12, he worked as an assistant professor at ICP in AUCA. His research interests include sociology of religion, education and religion, educational policy, and trends and reforms in higher education.
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This article examines the dialectical relationship of formal and informal governance, as wellΜύas their relation to and effect on corruption in Kyrgyzstan. Despite the changes of the formal political system from a presidential to a parliamentary style of government, the logic of informal governance with its rules and practices remained in place and remains widely applied behind the facade of the formal frameworks. In order to understand why anti-corruption movements and political reforms have not worked, we focus on practices of informal governance that have worked and worked efficiently enough to block those reforms.ΜύDue to its flexible and omnipresent nature, practices of informal governance are capable of adapting to different formal political systems. It is detrimental to the transparency of the political system and institutional development, yet it also contributes to regime stability and change and has efffectson corruption.
Aksana Ismailbekova has recently joined theproject βForms of local security in Kyrgyzstan and TajikistanβThe emergence of securityscapesβ funded by Volkswagen Foundation (2017-2018). She is also a lead researcher for Kyrgyzstan in the project βInformal Governance and Corruption βTranscending the Principal Agent and Collective Action Paradigmsβ, which is funded by the British Academy (BA) β DFID Anti-Corruption Evidence Programme (ACE) and led by the Basel Institute on Governance (2016-2017). Ismailbekova was research fellow at the Zentrum ModernerOrient (ZMO) (Center for the Modern Orient) in Berlin (2011-2015). At ZMO Ismailbekova was a member of the competence network βCrossroads Asia.β She conducted her doctoral research at the Max Planck Institute for Social Anthropology in Halle/Saale, Germany (2006-2012).
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Π¦Π΅Π»ΡΡ Π΄Π°Π½Π½ΠΎΠ³ΠΎ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΡΠ²Π»ΡΠ΅ΡΡΡ ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½ΠΈΠ΅ ΡΠ°ΠΊΡΠΎΡΠΎΠ², Π²Π»ΠΈΡΡΡΠΈΡ Π½Π° Π½Π°ΡΡΡΠ΅Π½ΠΈΠ΅ ΠΏΡΠ°Π²ΠΈΠ» Π΄ΠΎΡΠΎΠΆΠ½ΠΎΠ³ΠΎ Π΄Π²ΠΈΠΆΠ΅Π½ΠΈΡ Π² ΠΠΈΡΠΊΠ΅ΠΊΠ΅. ΠΠΏΠ΅ΡΠ²ΡΠ΅ Π±ΡΠ΄ΡΡ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½Π° Π½Π΅Π·Π°Π²ΠΈΡΠΈΠΌΠ°Ρ ΡΡΠ°ΡΠΈΡΡΠΈΠΊΠ° ΠΏΠΎ ΠΊΠΎΠ»ΠΈΡΠ΅ΡΡΠ²Ρ ΠΠ’Π.
Π 2017 Π³ΠΎΠ΄Ρ Π² ΠΠ ΠΊΠ°ΠΆΠ΄ΡΠΉ Π΄Π΅Π½Ρ ΡΠΌΠΈΡΠ°Π»ΠΎ Π΄Π²Π° ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° Π² Π΄Π΅Π½Ρ Π² ΠΠ’Π. ΠΠ° ΠΏΠΎΡΠ»Π΅Π΄Π½ΠΈΠ΅ Π΄Π΅ΡΡΡΡ Π»Π΅Ρ ΠΠ’Π ΡΠ°ΡΡΠ΅Ρ ΠΈ ΡΠ°ΡΡΠ΅Ρ ΡΠΌΠ΅ΡΡΠ½ΠΎΡΡΡ.
ΠΠ΄Π΅Ρ ΠΏΠΎΠ²ΡΡΠ΅Π½ΠΈΠ΅ ΡΡΡΠ°ΡΠΎΠ², Π²Π½Π΅Π΄ΡΡΠ΅ΡΡΡ Π±ΠΎΠ»ΡΡΠ΅ ΡΠ΅ΠΉΠ΄ΠΎΠ², ΠΈΠ΄Π΅Ρ ΡΠ°Π±ΠΎΡΠ° ΡΡΠ΅Π΄ΠΈ Π²ΠΎΠ΄ΠΈΡΠ΅Π»Π΅ΠΉ β¦.
ΠΠΎ Π½ΠΈΡΠ΅Π³ΠΎ Π½Π΅ ΠΌΠ΅Π½ΡΠ΅ΡΡΡ: ΠΠ’Π ΡΠ°ΡΡΠ΅Ρ, ΠΠΠ ΠΏΠΎΡΡΠΈ ΠΏΠΎΠ²ΡΡΠ΄Ρ ΠΈ ΠΊΠ°ΠΆΠ΄ΡΠΉ Π΄Π΅Π½Ρ Π½Π°ΡΡΡΠ°ΡΡΡΡ. Π‘Π»ΠΎΠΆΠΈΠ»ΠΎΡΡ Π²ΠΏΠ΅ΡΠ°ΡΠ»Π΅Π½ΠΈΠ΅, ΡΡΠΎ ΠΆΠΈΡΠ΅Π»ΠΈ ΠΠΈΡΠΊΠ΅ΠΊΠ° ΡΠΌΠΈΡΠΈΠ»ΠΈΡΡ Ρ Π½Π΅ΡΠΎΠ±Π»ΡΠ΄Π΅Π½ΠΈΠ΅ΠΌ ΠΠΠ ΠΈ ΠΏΠΎΡΡΠΎΡΠ½Π½ΡΠΌ Π²ΡΡΠΎΠΊΠΈΠΌ ΡΠΈΡΠΊΠΎΠΌ Π±ΡΡΡ ΡΠ±ΠΈΡΡΠΌ ΠΈΠ»ΠΈ ΠΏΠΎΠΏΠ°Π΄Π°Π½ΠΈΠ΅ΠΌ Π² ΠΠ’Π.
Π Π΅ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠ²Π½ΠΎΠ΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΠΎΠΊΠ°Π·Π°Π»ΠΎ:
β’ ΠΊΠ°ΠΊ ΡΠ°ΡΡΠΎ Π½Π°ΡΡΡΠ°ΡΡΡΡ ΠΠΠ;
β’ ΠΊΠ°ΠΊ ΡΠ°ΡΡΠΎ Π²ΠΎΠ΄ΠΈΡΠ΅Π»ΠΈ Π΄Π°ΡΡ Π²Π·ΡΡΠΊΡ;
β’ ΠΊΠ°ΠΊΠΎΠΉ ΡΡΠΎΠ²Π΅Π½Ρ Π·Π½Π°Π½ΠΈΠΉ ΠΠΠ Ρ Π²ΠΎΠ΄ΠΈΡΠ΅Π»Π΅ΠΉ;
β’ ΠΊΠ°ΠΊΠΈΠ΅ ΠΌΠ΅ΡΡ ΠΏΠΎ ΠΌΠ½Π΅Π½ΠΈΡ Π²ΠΎΠ΄ΠΈΡΠ΅Π»Π΅ΠΉ ΡΠΌΠ΅Π½ΡΡΠΈΡ ΠΠ’Π;
β’ ΠΈ Π΄ΡΡΠ³ΠΈΠ΅ Π°ΠΊΡΡΠ°Π»ΡΠ½ΡΠ΅ Π²ΠΎΠΏΡΠΎΡΡ Π³ΠΎΡΠΎΠ΄ΡΠΊΠΎΠ³ΠΎ ΡΡΠ°Π½ΡΠΏΠΎΡΡΠ°.
ΠΠ°Π½Π½ΠΎΠ΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΡΠΎΠ²Π΅Π΄Π΅Π½ΠΎ ΠΏΡΠΈ ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΠ΅ Π€ΠΎΠ½Π΄Π° Β«Π‘ΠΎΡΠΎΡ-ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Β».
ΠΠΎΡΠ΅ ΠΈ Π»Π΅Π³ΠΊΠΈΠ΅ Π·Π°ΠΊΡΡΠΊΠΈ Π±ΡΠ΄ΡΡ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½Ρ Π²ΠΎ Π²ΡΠ΅ΠΌΡ ΠΊΡΡΠ³Π»ΠΎΠ³ΠΎ ΡΡΠΎΠ»Π°.
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Pr. Montgomery is a Director of Program Development for CEDARβCommunities Engaging with Difference and Religion, and Associate Research Professor in the Center for International Development and Conflict Management & the Department of Government and Politics at the University of Maryland. He is the author of Practicing Islam: Knowledge, Experience, and Social Navigation in Kyrgyzstan and Living with Difference: How to Build Community in a Divided World.
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Π ΡΠ°ΠΌΠΊΠ°Ρ ΠΎΡΠΊΡΡΡΠΎΠΉ Π»Π΅ΠΊΡΠΈΠΈ Π±ΡΠ΄ΡΡ ΡΠ°ΡΡΠΌΠΎΡΡΠ΅Π½Ρ Π°ΡΠΏΠ΅ΠΊΡΡ ΡΠ΅Π³ΡΠ»ΠΈΡΠΎΠ²Π°Π½ΠΈΡ Π±ΡΠ°ΡΠ½ΡΡ ΠΎΡΠ½ΠΎΡΠ΅Π½ΠΈΠΉ ΠΊΡΡΠ³ΡΠ·ΠΎΠ² ΠΏΠΎ ΠΎΠ±ΡΡΠ½ΠΎΠΌΡ ΠΏΡΠ°Π²Ρ, ΠΎΠ·Π²ΡΡΠ΅Π½Ρ ΡΠ΅ΠΊΠΎΠΌΠ΅Π½Π΄Π°ΡΠΈΠΈ ΠΈ ΠΏΡΠ΅Π΄Π»ΠΎΠΆΠ΅Π½ΠΈΡ ΠΏΠΎ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΠΉ ΠΈΠ½ΡΠ΅Π³ΡΠ°ΡΠΈΠΈ ΠΏΠΎΠ·ΠΈΡΠΈΠ²Π½ΡΡ ΡΡΠ°Π΄ΠΈΡΠΈΠΉ ΠΈ ΠΎΠ±ΡΡΠ°Π΅Π² ΠΊΡΡΠ³ΡΠ·ΠΎΠ² Π² ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΠΎΠ΅ ΡΠ΅ΠΌΠ΅ΠΉΠ½ΠΎΠ΅ Π·Π°ΠΊΠΎΠ½ΠΎΠ΄Π°ΡΠ΅Π»ΡΡΡΠ²ΠΎ ΠΡΡΠ³ΡΠ·ΡΠΊΠΎΠΉ Π Π΅ΡΠΏΡΠ±Π»ΠΈΠΊΠΈ. ΠΡΡΠ΅ΠΌ Π°Π½Π°Π»ΠΈΠ·Π° ΡΡΡΠ½ΡΡ ΠΈ ΠΏΠΈΡΡΠΌΠ΅Π½Π½ΡΡ ΠΏΠ°ΠΌΡΡΠ½ΠΈΠΊΠΎΠ² ΠΏΡΠ°Π²Π°, ΠΏΡΠ°ΠΊΡΠΈΠΊΠΈ ΠΎΠ±ΡΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠΉ ΠΆΠΈΠ·Π½ΠΈ ΠΊΡΡΠ³ΡΠ·ΠΎΠ² ΠΏΡΠΎΠ²ΠΎΠ΄ΠΈΡΡΡ ΠΈΡΡΠΎΡΠΈΠΊΠΎ-ΠΏΡΠ°Π²ΠΎΠ²ΠΎΠΉ Π°Π½Π°Π»ΠΈΠ· ΡΠ²ΠΎΠ»ΡΡΠΈΠΈ ΠΏΠΎΠ½ΡΡΠΈΡ Β«Π±ΡΠ°ΠΊΒ». Π’Π°ΠΊΠΆΠ΅ Π±ΡΠ΄ΡΡ ΠΏΡΠΎΠ°Π½Π°Π»ΠΈΠ·ΠΈΡΠΎΠ²Π°Π½Ρ ΡΠΎΡΠΌΡ, ΡΡΠ»ΠΎΠ²ΠΈΡ ΠΈ ΠΏΠΎΡΡΠ΄ΠΎΠΊ Π·Π°ΠΊΠ»ΡΡΠ΅Π½ΠΈΡ Π±ΡΠ°ΠΊΠ°, Π° ΡΠ°ΠΊΠΆΠ΅ ΠΈ ΠΎΡΠ½ΠΎΠ²Π°Π½ΠΈΡ Π΅Π³ΠΎ ΠΏΡΠ΅ΠΊΡΠ°ΡΠ΅Π½ΠΈΡ ΠΏΠΎ Π½ΠΎΡΠΌΠ°ΠΌ ΠΎΠ±ΡΡΠ½ΠΎΠ³ΠΎ ΠΏΡΠ°Π²Π° ΠΊΡΡΠ³ΡΠ·ΠΎΠ². ΠΠ° ΠΎΡΠ½ΠΎΠ²Π°Π½ΠΈΠΈ ΠΌΠ°ΡΠ΅ΡΠΈΠ°Π»ΠΎΠ² ΠΎΠ±ΡΡΠ½ΠΎΠ³ΠΎ ΠΏΡΠ°Π²Π° ΠΊΡΡΠ³ΡΠ·ΠΎΠ² ΠΎΠΏΡΠ΅Π΄Π΅Π»ΡΠ΅ΡΡΡ Π·Π½Π°ΡΠ΅Π½ΠΈΠ΅ ΠΈΠ½ΡΡΠΈΡΡΡΠΎΠ² ΠΊΠ°Π»ΡΠΌΠ° ΠΈ ΠΏΡΠΈΠ΄Π°Π½Π½ΠΎΠ³ΠΎ Π² ΡΠΈΡΡΠ΅ΠΌΠ΅ Π±ΡΠ°ΡΠ½ΡΡ ΠΎΡΠ½ΠΎΡΠ΅Π½ΠΈΠΉ ΠΊΡΡΠ³ΡΠ·ΠΎΠ².
ΠΡΠΈΠ³Π»Π°ΡΠ°Π΅ΠΌ Π²ΡΠ΅Ρ , ΠΊΡΠΎ ΠΈΠ½ΡΠ΅ΡΠ΅ΡΡΠ΅ΡΡΡ Π°ΠΊΡΡΠ°Π»ΡΠ½ΡΠΌΠΈ Π²ΠΎΠΏΡΠΎΡΠ°ΠΌΠΈ ΠΎΠ±ΡΡΠ½ΠΎΠ³ΠΎ ΠΏΡΠ°Π²Π° ΠΊΡΡΠ³ΡΠ·ΠΎΠ².
Π’Π΅Π³ΠΈΠ·Π±Π΅ΠΊΠΎΠ²Π° ΠΡΠ»Π΄ΡΠ· Π§ΡΠ½Π°ΡΠ±Π΅ΠΊΠΎΠ²Π½Π° β Π½Π΅Π·Π°Π²ΠΈΡΠΈΠΌΡΠΉ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»Ρ, ΠΊΠ°Π½Π΄ΠΈΠ΄Π°Ρ ΡΡΠΈΠ΄ΠΈΡΠ΅ΡΠΊΠΈΡ Π½Π°ΡΠΊ, Π΄ΠΎΡΠ΅Π½Ρ. ΠΠ²ΡΠΎΡ ΠΊΠ½ΠΈΠ³ΠΈ Β«ΠΠ±ΡΡΠ½ΠΎΠ΅ ΠΏΡΠ°Π²ΠΎ ΠΊΡΡΠ³ΡΠ·ΠΎΠ²: Π±ΡΠ°ΠΊ ΠΈ ΡΠ΅ΠΌΡΡΒ» ΠΈ Π΄ΡΡΠ³ΠΈΡ ΡΠ°Π±ΠΎΡ ΠΎΡΠ½ΠΎΡΠΈΡΠ΅Π»ΡΠ½ΠΎ ΡΡΠ°Π΄ΠΈΡΠΈΠΉ ΠΈ ΠΎΠ±ΡΡΠ°Π΅Π² ΠΊΡΡΠ³ΡΠ·ΡΠΊΠΎΠ³ΠΎ Π½Π°ΡΠΎΠ΄Π°.
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ΠΡΡΠ΅ΠΊΡΠΈΠ²Π½ΠΎΡΡΡ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΎΠΉ ΡΠΈΡΡΠ΅ΠΌΡ Π·Π°Π²ΠΈΡΠΈΡ Π² Π±ΠΎΠ»ΡΡΠ΅ΠΉ ΡΡΠ΅ΠΏΠ΅Π½ΠΈ ΠΎΡ ΡΡΠΎΠ²Π½Ρ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΡΠ°ΡΡΠΈΡ Π³ΡΠ°ΠΆΠ΄Π°Π½, ΠΏΠΎΡΠ΅Π½ΡΠΈΠ°Π»Π° ΠΈΡ
ΠΏΠΎΠ½ΠΈΠΌΠ°Π½ΠΈΡ ΠΈ Π²ΡΡΠ°ΠΆΠ΅Π½ΠΈΡ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΈΠ½ΡΠ΅ΡΠ΅ΡΠΎΠ², ΠΏΡΠ΅Π΄ΠΏΠΎΡΡΠ΅Π½ΠΈΠΉ, Π° ΡΠ°ΠΊΠΆΠ΅ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΠ΅ΠΉ Π²ΠΎΡΠΏΠΎΠ»ΡΠ·ΠΎΠ²Π°ΡΡΡΡ ΠΏΡΠ°Π²ΠΎΠΌ ΡΠΎΠ±ΡΡΠ²Π΅Π½Π½ΠΎΠ³ΠΎ Π²ΡΠ±ΠΎΡΠ°. ΠΠ΅Π΄Π°Π²Π½ΠΈΠ΅ ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΈ ΠΏΠΎΠΊΠ°Π·ΡΠ²Π°ΡΡ, ΡΡΠΎ ΡΠ²ΠΊΠ° ΠΈΠ·Π±ΠΈΡΠ°ΡΠ΅Π»Π΅ΠΉ Π² ΠΡΡΠ³ΡΠ·ΡΠΊΠΎΠΉ Π Π΅ΡΠΏΡΠ±Π»ΠΈΠΊΠ΅, ΡΠ²Π»ΡΠ΅ΡΡΡ ΡΠ°ΠΌΠΎΠΉ Π½ΠΈΠ·ΠΊΠΎΠΉ ΠΏΠΎ Π²ΡΠ΅ΠΌΡ ΡΠ΅Π³ΠΈΠΎΠ½Ρ Π¦Π΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΠ·ΠΈΠΈ ΠΈ ΠΈΠΌΠ΅Π΅Ρ ΡΡΡΡΠ΅ΠΌΠ»Π΅Π½Π½ΠΎΡΡΡ ΠΊ ΡΠ½ΠΈΠΆΠ΅Π½ΠΈΡ. ΠΠ°ΡΡΠΎΡΡΠ΅Π΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ Π½Π°ΠΏΡΠ°Π²Π»Π΅Π½ΠΎ Π½Π° ΠΈΠ·ΡΡΠ΅Π½ΠΈΠ΅ ΡΠ»Π΅ΠΊΡΠΎΡΠ°Π»ΡΠ½ΠΎΠ³ΠΎ ΠΏΠΎΠ²Π΅Π΄Π΅Π½ΠΈΡ ΠΆΠΈΡΠ΅Π»Π΅ΠΉ Π΄Π²ΡΡ
Π³ΠΎΡΠΎΠ΄ΠΎΠ² ΠΡΡΠ³ΡΠ·ΡΡΠ°Π½Π° (ΠΠΈΡΠΊΠ΅ΠΊ ΠΈ ΠΡ). Π¦Π΅Π»ΡΡ Π΄Π°Π½Π½ΠΎΠ³ΠΎ ΠΏΡΠΎΠ΅ΠΊΡΠ° ΡΠ²Π»ΡΠ΅ΡΡΡ Π²ΡΡΠ²Π»Π΅Π½ΠΈΠ΅ ΡΠ°ΠΊΡΠΎΡΠΎΠ², ΠΈΠΌΠ΅ΡΡΠΈΡ
Π½Π΅ΠΏΠΎΡΡΠ΅Π΄ΡΡΠ²Π΅Π½Π½ΠΎΠ΅ Π²Π»ΠΈΡΠ½ΠΈΠ΅ Π½Π° ΡΠ»Π΅ΠΊΡΠΎΡΠ°Π»ΡΠ½ΠΎΠ΅ ΠΏΠΎΠ²Π΅Π΄Π΅Π½ΠΈΠ΅ Π³ΠΎΡΠΎΠΆΠ°Π½. ΠΠ°Π½Π½ΡΠ΅ ΠΎΠΏΡΠΎΡΠ° 771 ΡΠ΅ΡΠΏΠΎΠ½Π΄Π΅Π½ΡΠ° Π² ΠΎΠ±ΠΎΠΈΡ
Π³ΠΎΡΠΎΠ΄Π°Ρ
, ΠΏΠΎΠΊΠ°Π·ΡΠ²Π°ΡΡ, ΡΡΠΎ Π±ΠΎΠ»ΡΡΠΈΠ½ΡΡΠ²ΠΎ ΠΏΡΠΈΡΠΈΠ½, ΠΊΠΎΡΠΎΡΡΠ΅ ΡΠ΅ΡΠΏΠΎΠ½Π΄Π΅Π½ΡΡ ΠΏΡΠΈΠ²ΠΎΠ΄ΠΈΠ»ΠΈ Π² ΠΊΠ°ΡΠ΅ΡΡΠ²Π΅ Π°ΡΠ³ΡΠΌΠ΅Π½ΡΠ°ΡΠΈΠΈ Π² ΠΎΡΠΊΠ°Π·Π΅ ΠΎΡ ΡΡΠ°ΡΡΠΈΡ Π² Π²ΡΠ±ΠΎΡΠ°Ρ
Π±ΡΠ»ΠΈ ΠΊΠΎΡΠ²Π΅Π½Π½ΡΠΌΠΈ (Β«Π½Π΅Ρ Π²ΡΠ΅ΠΌΠ΅Π½ΠΈΒ», Β«Π½Π΅ Π½Π°Ρ
ΠΎΠ΄ΠΈΠ»ΠΈΡΡ Π΄ΠΎΠΌΠ° Π² ΡΠΎΡ ΠΌΠΎΠΌΠ΅Π½ΡΒ», Β«Π½Π΅Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΡ ΡΠ΅Π³ΠΈΡΡΡΠ°ΡΠΈΠΈ Π±ΠΈΠΎΠΌΠ΅ΡΡΠΈΡΠ΅ΡΠΊΠΈΡ
Π΄Π°Π½Π½ΡΡ
Β», Β«ΠΎΡΡΡΡΡΡΠ²ΠΈΠ΅ ΠΈΠΌΠ΅Π½ Π² ΡΠΏΠΈΡΠΊΠ΅ ΠΈΠ·Π±ΠΈΡΠ°ΡΠ΅Π»Π΅ΠΉΒ») ΠΈ Π΄ΠΎΠ±ΡΠΎΠ²ΠΎΠ»ΡΠ½ΡΠΌΠΈ (Β«ΠΎΡΡΡΡΡΡΠ²ΠΈΠ΅ ΠΈΠ½ΡΠ΅ΡΠ΅ΡΠ° ΠΈ Π΄ΠΎΠ²Π΅ΡΠΈΡ ΠΊ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠ΅Β»). ΠΠ°Π½Π½ΡΠ΅, ΠΏΠΎΠ»ΡΡΠ΅Π½Π½ΡΠ΅ Π² Ρ
ΠΎΠ΄Π΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ, ΡΡΠ²Π΅ΡΠΆΠ΄Π°ΡΡ, ΡΡΠΎ Π½Π° ΡΡΠ°ΡΡΠΈΠ΅ Π² Π²ΡΠ±ΠΎΡΠ°Ρ
ΠΎΠΊΠ°Π·ΡΠ²Π°Π΅Ρ Π²Π»ΠΈΡΠ½ΠΈΠ΅ ΡΡΠ΄ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ Π΄Π΅ΠΌΠΎΠ³ΡΠ°ΡΠΈΡΠ΅ΡΠΊΠΈΡ
Ρ
Π°ΡΠ°ΠΊΡΠ΅ΡΠΈΡΡΠΈΠΊ, ΡΠ±Π΅ΠΆΠ΄Π΅Π½ΠΈΠΉ ΠΈ ΠΏΡΠ°ΠΊΡΠΈΠΊ.
ΠΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΠΏΡΠΎΠ²ΠΎΠ΄ΠΈΠ»ΠΎΡΡ ΠΏΡΠΈ ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΠ΅ USAID ΠΈ Office for Research, AUCA.
ΠΠ΅Ρ
ΡΠΈΠ³ΡΠ»Ρ ΠΠ±Π»Π΅Π·ΠΎΠ²Π°, ΡΡΠ°ΡΡΠΈΠΉ ΠΏΡΠ΅ΠΏΠΎΠ΄Π°Π²Π°ΡΠ΅Π»Ρ ΡΠ°ΠΊΡΠ»ΡΡΠ΅ΡΠ° Π‘ΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΠΠ°Π³ΠΈΡΡΡΠ°ΡΡΡΠ° Π² Π‘ΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΠΈ.
ΠΠ°Π»ΠΈΠ½Π° ΠΠΎΡΠ±ΠΎΡΡΠΊΠΎΠ²Π°, ΡΡΠ°ΡΡΠΈΠΉ ΠΏΡΠ΅ΠΏΠΎΠ΄Π°Π²Π°ΡΠ΅Π»Ρ ΡΠ°ΠΊΡΠ»ΡΡΠ΅ΡΠ° Π‘ΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΠΠΎΠΊΡΠΎΡ Π‘ΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
Π½Π°ΡΠΊ.
Π¨ΠΈΡΠΈΠ½ Π’ΡΠΌΠ΅Π½Π±Π°Π΅Π²Π°, ΠΏΡΠ΅ΠΏΠΎΠ΄Π°Π²Π°ΡΠ΅Π»Ρ ΡΠ°ΠΊΡΠ»ΡΡΠ΅ΡΠ° Π‘ΠΎΡΠΈΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΠΠ°Π³ΠΈΡΡΡΠ°ΡΡΡΠ° Π² ΠΠΎΠ»ΠΈΡΠΎΠ»ΠΎΠ³ΠΈΠΈ.
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My research is about state and society relations in Central Asia. It examines statehood comparatively in Uzbekistan, Tajikistan, and Kyrgyzstan. Despite having made different political, economic, and institutional choices at independence in 1991, these countries arrived at the same outcome today: an incomplete state. In framing the problem as the incomplete state, this research shifts the conventional emphasis away from symptoms of state weakness toward those processes that contribute to it. It highlights the fact that the state can simultaneously be both strong and weak, omnipresent and absent. It is the blurring of the line between state and non-state, public and private, legal and illegal, formal and informal which matters for a better understanding of the state. Drawing from Charles Tilly and Michal Mann, I suggest that these shadow areas generate processes of interstitial emergence that may either undermine or strengthen the state. The outcome generated by such processes is dependent on the balance between state autonomy and state embeddedness. I argue that the incomplete state is a result of three sets of factorsβhistorical, external, and localβthat directly or indirectly produce processes that are counter-productive to the current state-building process. Specifically, the research focuses on the societal legacy of the Soviet statehood, the strategies of state-building provided by external actors, and the balance of power between rival local elites. It demonstrates how each of these sets of factors contribute to the creation or development of sites of social resistance and the chasm between the state and society in each of the three given cases. Further, it identifies three important processes. Firstly, structural changes taken for granted following the dissolution of the Soviet Union have not necessarily altered cross-border societal interdependence at the grassroots. Secondly, the strategies pursued by external actors have indirectly created isolated pockets of land, empowered community-based civil activism and facilitated informal trade. Finally, while state elites strengthened the institution of the state, they turned it into a tool for legitimizing illicit revenues rather than a means to increase its infrastructural power. States and societies in the region have become isolated from one another. These states, empowered only in the institutional sense, have become empty shells. The societies, empowered without the state, have become captives within a game of survival. It seems that the state cannot be complete without becoming social.
Bio:
Viktoria Akchurina defended her doctoral dissertationβtitled βState as Social Practice: Sources, Resources, and Forces in Central Asiaββin January 2016. The thesis is about state and society relations in Central Asia. It examines state-building processes comparatively in Uzbekistan, Tajikistan, and Kyrgyzstan. Viktoria conducted independent field research on Islamic resistance movements in Central Asia in 2012 and 2014. She worked as a researcher for the OSCE Office in Dushanbe, International Womenβs Media Foundation in Washington, and the Defence Council under the President of the Kyrgyz Republic in Bishkek. Her main research interests include state-building, governance, social radicalization, and social engineering.
She speaks fluently English, German, Italian, and Russian (mother tongue).
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