Annotated Bibliography of Jadidism

Annotated Bibliography of Jadidism

Kemper, M., & Shikhaliev, S. (2015). Qadimism and Jadidism in Twentieth-Century Daghestan. Asiatische Studien-Études Asiatiques, 69(3), 593-624.

The authors analyzed the integration of Jadidism and Qadimism in North Daghestan, and the importance of using both methods for teaching Islam and Arabic. In the Soviet period, pedagogy remained an essential aspect of teaching both vernacular and transmission of Arabic among the intellectuals and scholars in Daghestan. They also argued the Soviet-era used traditional systems “Qadimism alongside Jadidism and that the first Islamic schools used both approaches. The authors also compared Daghestan with Central Asia in the context of Jadidism. They also examined the continued interaction of both teaching methods using the longitudinal approach spanning through the twentieth century.

The authors explore a mixture of Qadim and Jadid used in developing a new teaching methodology. For instance, the authors describe the application of a mixed teaching system at the Russian Daghestani Islamic universities. The article also describes the conservation of Qadim, also referred to as traditional Isla and portrays the common legal and moral characteristics in both approaches besides secular features of Jadidism. The authors also challenged the assumption that Jadidism was a successful method of teaching compared to Qadimism before and after the establishment of Soviet power. The article attributes the immersion of the old Qadid teaching method to resettlement campaigns for Soviet teachers.

Bazarbayev, K. K., Assel, G., & Muhabbat, R. (2013). Jadidism Phenomenon in Central Asia. Procedia-Social and Behavioral Sciences, 89, 876-881.

The authors describe the Soviets earlier denial of social-cultural progression and their provisional acceptance of society cultural modernization.The Soviets implicated the new teaching methodologies the source of societies’ autonomy and consequent education and cultural renewal. The authors also demonstrate the vitality of the new educations system for Muslim religion in the early twentieth century and its role in the social, cultural development of Central Asia. The adoption of the western form of printing, such as newspapers led to the renewing of Islamic culture. The authors also compare maktab and the new teaching method, in that maktab conveyed morals and sacred knowledge, while the modern practice focused on phonetic literacy.

The article also describes the role of Russian colonial superiority in the trampling down of local people’s tradition resulting in assimilation of modernism in Central Asia. They also illustrate the influence of new religious teaching strategies on the development of Central Asia’s national liberation movement. In the nineteenth century, the Soviets thought strengthening education reforms hindered technological as a result, domestic wars slowed Central Asia economic development. Later, the penetration on Europe’s democratic ideas led to ideological emancipation of Central Asia. The authors also signify resistance to Russians colonial oppression through negating the legitimacy of colonial rule.

Sartori, P. (2016). Ijtihād in Bukhara: Central Asian Jadidism and Local Genealogies of Cultural Change. Journal of the Economic and Social History of the Orient, 59(1-2), 193-236.

The author analyses three interpretive challenges of placing religious education reforms into a broader histographical perspective. The article examines the governance structure of current Bukhara regime and their role in limiting powers of elite scholars in comparison with the royal court. The author illustrates the part of judicial centralization in complicating relationships between the royal court and legal institutions. As a result of Jurisprudence, it limited the powers of legal entities. The author indicates assumptions that relate Western historiography with new religious, educational systems. The first assumption is that educational systems address unprecedented changes in the context of Muslim communal identity. The second assumption is that modern experiences manifested itself in the critique and debate on communal organization, traditional culture and historical time. The article describes the influence of the west to the emergence of Central Asia’s cultural change. The author also outlines the importance of technological and theological integration to the emergence of socio-economic development. The author also explains essential social and cultural changes in Central Asia may not result from external influences and Russian colonial rule. The author also argued that understanding various dimensions of Central Asia culture aids in measuring historical continuities and changes of a region.

Bazarbayev, K., & Adilbekova, Z. A. (2012). Jadids Movement in Central Asia in the Late 19th and the Early 20th Centuries. Asian Social Science, 8(8), 225-237.

The authors trace the origin of new religious teaching methodologies and their evolution dating back in the nineteen and twentieth century. Based on the rich spiritual heritage, modern Islam teaching methodologies originated from Central Asia. The new religious teaching methods attributes the history of the national progressive movement and its rise to unique political phenomena. In the early 20^th century, the national progressive movement promoted national consciousness that led to the development of liberation ideology. The new religious teaching methodologies progressed from the idea of enlightenment to universal progression, changed its direction to spread widely from Central Asia. The need to overcome economic and cultural stagnation necessitated political changes that required the creation of new education strategies. For the realization of the unique religious teaching, methodologies necessitated the opening of new method schools, reading rooms and libraries. The new teaching method schools resembled those of Europe in disciplines and teaching method. In comparison with the old maktab, children in the latest teaching methods school were able to read and write within forty days. The article also describes the importance of the Soviet’s initial reckoning of religious education reforms and its consequence in determining social, political development in Central Asia.

Kaldybekovich, B. K., Hazret, T., & Raikhan, S. (2013). Jadidism as an Educational System and a Political Movement in Turkestan (Central Asia). International Education Studies, 6(1), 85-94.

The authors describe the evolution of Jadidism to a powerful political movement and trace its history back in the nineteen and twentieth century. They also portrayed the adoption of jadidism as an alternative form of intellectual renewal. The introduction of phonetics marked the beginning of the new education strategy as compared to the use of letters and syllables in maktabs. The adoption of cultural heritage in Central Asia led to the establishment of the modern education systems and the emergence of secular schools that replaced religious ones. It also demonstrated the contribution of Muslim’s native language in the development of democratic society. The authors signify the adoption of new methods of teaching in Muslim religious schools and ideological role in the struggle against moral, economic and retrogressive politics in Central Asia. They also compared progressive cultural practices of Europe that influenced the reformation of the Muslim education system in other parts of the world that form the basis of Muslim education reforms in Central Asia. The article also implicates the national liberation movement as a powerful force against the Russian colonialism. Finally, the authors analyzed the self-renewal challenges of the traditional Muslim society under colonial power, which stagnated the social development of people in Central Asia.