To Build Central Asian Studies, Invite People In: Teach More Chaghatay by Eric Schluessel, University of Montana

Those of us who devote our careers to the history of Islamic Central Asia frequently wonder why scholarly interest in the field remains low. A survey of publicly-available data supports this impression: of the relatively few scholars who self-identify as Central Asianists in the member directories of organizations such as MESA or AAS, only a handful indicate reading skills in pre-modern Arabic-script Turkic-language sources. That is, while there are many people with solid backgrounds in Russian, Persian, and Chinese sources, and some proficient in modern Turkic languages such as Uzbek, very few could conduct primary research in the language of Babur, Navai, and countless scribes: Chaghatay.[1] Continue reading To Build Central Asian Studies, Invite People In: Teach More Chaghatay by Eric Schluessel, University of Montana

Double Headed Mongolian Buddhism, by Lhagvademchig J Shastri (Visiting researcher, University of Shiga)

In this article, I explore the emergence of two heads of Mongolian Buddhism: first, Hamba Lama (Abbot) of Gandantegchenling monastery, a religious authority created during the socialist period, and second, the late Ninth Jebtsundamba Khutugtu (1932-2012), whose previous reincarnation pre-dated the socialist religious authority in Mongolia.[1] Continue reading Double Headed Mongolian Buddhism, by Lhagvademchig J Shastri (Visiting researcher, University of Shiga)

Yiwu and Transnational Traders: Intersections along Eurasia, Central, South and West Asia, by Diana Ibañez Tirado (University of Sussex)

If you are reading this blog in your office or at home, look around you. It is probable that you are surrounded by a myriad of objects of everyday use imported from China, even if the production process of the products themselves has been completed outside of China: pens, ink, memory sticks, mouse pads, brush and dustpan, safety pins, spoons, handbag, umbrella, the foil paper in your kitchen, your socks, your clothes’ buttons, zipper or bra’s underwire – and the list goes on. How were these items sourced? Who was responsible from bringing them to the shop where you finally purchased them? What type of exchanges, transactions, mobilities and circulations of people, knowledge, money, value, goods, ideas and emotions have been implicated in the trajectories of such goods? Continue reading Yiwu and Transnational Traders: Intersections along Eurasia, Central, South and West Asia, by Diana Ibañez Tirado (University of Sussex)

Check out new blogs on Central Asia: Exploring ‘Scapes’ of Sight and Sound

As Central Eurasian researchers and scholars, we sometimes find ourselves working in a field over-determined by tired and limited tropes, particularly when news about the region makes its way to the mainstream press.[1] As curator and online zine editor Ciarán Miqeladze wryly puts it, “Uzbekistan is no different in this matter. The Central Asian country is constantly treated to the same narrative of a post-Soviet, despot-controlled country, replete with bridenappings, magical men on horses, and Instagram-able mountain ranges housing radical Islamic terrorists.” However, at the avant garde culture site Post Pravda, where Ciaran and his colleagues are working to amplify local and alternative voices from the Caucasus to Eastern Europe and beyond, the goal is to provide different viewpoints and narratives.  Continue reading Check out new blogs on Central Asia: Exploring ‘Scapes’ of Sight and Sound

Lineage associations in Kyrgyzstan, by Aksana Ismailbekova (Bonn International Center for Conversion)

I have been researching kinship in Kyrgyzstan since 2006 – in my recent book Blood Ties and the Native Son: Poetics of Patronage in Kyrgyzstan,[i] I explored the role of kinship and political patronage in the organization of community through the personal biography of one leader, and argued that such forms contribute to political participation and democratization. I have continued my research on these themes from 2016-2017 as part of the international project on ‘Informal governance and corruption- Transcending the Principal Agent and Collective Action Paradigms’ (funded by the British Academy-DFID Anti-Corruption Evidence (ACE)), traveling back to Kyrgyzstan to do an ethnography of informal governance, corruption, and lineage associations. My aim in this project was to find the local patterns of informality, in order to understand how relations of power and influence are organized in daily life. Continue reading Lineage associations in Kyrgyzstan, by Aksana Ismailbekova (Bonn International Center for Conversion)