Christopher Fort
SUGGESTIONS FOR FURTHER READING
Allworth, Edward. The Preoccupations of Abdalrauf Fitrat, Bukharan Nonconformist: An Analysis and List of His Writings. Berlin: Das Arabische Buch, 2000.
——. Evading Reality: The Devices of Abdalrauf Fitrat, Modern Central Asian Reformist. Leiden: Brill, 2002.
Brower, Daniel. Turkestan and the Fate of the Russian Empire. New York: Routledge, 2003.
Deweese, Devin. “It was a Dark and Stagnant Night (‘til the Jadids Brought the Light): Clichés, Biases, and False Dichotomies in the Intellectual History of Central Asia.” Journal of the Economic and Social History of the Orient 59, no. 1–2 (2016): 37–92.
Frank, Allen J. Bukhara and the Muslims of Russia: Sufism, Education, and the Paradox of Islamic Prestige. Leiden: Brill, 2012.
Hayit, Baymirza. “Two Outstanding Figures in Modern Uzbek Literature: Qadiri and Cholpan.” Journal of the Royal Asiatic Society 52, no. 1 (1965): 49–52.
Ismailov, Hamid. The Devil’s Dance. Translated by Donald Rayfield. Sheffield: Tilted Axis Press, 2018.
Kamp, Marianne. The New Woman in Uzbekistan. Seattle: University of Washington Press, 2006.
Khalid, Adeeb. The Politics of Muslim Cultural Reform: Jadidism in Central Asia. Berkeley: University of California Press, 1998.
——. Islam after Communism: Religion and Politics in Central Asia. Berkeley: University of California Press, 2014.
——. Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR. Ithaca: Cornell University Press, 2015.
Northrop, Douglas. Veiled Empire: Gender and Power in Stalinist Central Asia. Ithaca: Cornell University Press, 2003.
Sartori, Paolo. Visions of Justice: Sharīʿa and Cultural Change in Russian Central Asia. Leiden: Brill, 2016.
Sahadeo, Jeff. Russian Colonial Society in Tashkent, 1865–1923. Bloomington: Indiana University Press, 2007.
1 Adeeb Khalid, The Politics of Muslim Cultural Reform: Jadidism in Central Asia (Berkeley: University of California Press, 1998), 191.
2 Razzoq-sufi is indeed a Sufi murid (see the glossary for more on Sufism and murids), but his sobriquet refers to his duties as a muezzin, the person who performs the call to prayer. In Central Asia, the sobriquet Sufi referred to a muezzin.
3 Adeeb Khalid, Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR (Ithaca: Cornell University Press, 2015), 15.
4 Marianne Kamp, The New Woman in Uzbekistan (Seattle: University of Washington Press, 2006), 32–52; Khalid, Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR, 197–208.
5 Shawn Lyons, “Otabek’s Return: Ignoring the Lessons of Jadid Reformism in Modern Uzbekistan,” Journal of Central Eurasian Studies 5, no. 1 (2000): 2–13; Shawn Lyons, “Resisting Colonialism in the Uzbek Historical Novel Kecha va Kunduz (Night and Day), 1936),” Inner Asia 3 (2001): 175–192.
6 Daniel Brower, Turkestan and the Fate of the Russian Empire (New York: Routledge, 2003), 35; Paul Stronski, Tashkent: Forging a Soviet City (Pittsburgh: University of Pittsburgh Press, 2010), 20.
7 Naim Karimov, Abdulhamid Sulaymon o’g’li Cho’lpon (Toshkent: Fan, 1991), 9.
8 Karimov, Abdulhamid Sulaymon, 10.
9 Brower, Turkestan and the Fate of the Russian Empire, 69.
10 Richard A. Pierce, Russian Central Asia, 1867–1917: A Study in Colonial Rule (Berkeley: University of California Press, 1960), 216.
11 Khalid, The Politics of Muslim Cultural Reform: Jadidism in Central Asia, 164–167.
12 Ibid., 114.
13 Abdulhamid Cho’lpon, Asarlar, vol. 2 (Toshkent: Xazina, 1998), 461.
14 Naim Karimov, Cho’lpon: Ma’rifiy roman (Toshkent: Sharq, 2003), 63.
15 Naim Karimov, XX asr adabiyoti manzaralari (Toshkent: O’zbekiston, 2008), 207. In another work, Karimov alternatively suggests that Munavvar Qori, another jadid leader, gave Cho’lpon the name. See Karimov, Cho’lpon: Ma’rifiy roman, 63–64.
16 Khalid, Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR, 17.
17 Abdulhamid Sulaymon o’g’li Cho’lpon, Asarlar: To’rt jildlik, vol. 1 (Toshkent: Akademnashr, 2016), 331.
18 Cho’lpon, 1:17.
19 Khalid, Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR, 71.
20 Historians of the Cold War era and modern Central Asia have looked to the Basmachi as a national or religious movement against the Bolsheviks, but recent accounts offer a more informed picture. See ibid., 86–89; Kirill Nourzhanov, “Reassessing the Basmachi: Warlords without Ideology?” Journal of South Asian and Middle Eastern Studies 31, no. 3 (Spring 2008): 41–67.
21 Cho’lpon, Asarlar: To’rt jildlik, 1:88–89.
22 Edward Allworth, “Bilim Ochag’i ‘The Source of Knowledge’: A Nationalistic Periodical from the Turkistan Autonomous Soviet Socialist Republic,” Central Asiatic Journal 10, no. 1 (March 1965): 61–70; Ingeborg Baldauf, “A Late Piece of Nazira or a Symbol Making Its Way through Early Uzbek Poetry,” in Cultural Change and Continuity in Central Asia, ed. Shirin Akiner (London, New York: Kegan Paul International, 1991), 29–44.
23 Abdurauf Fitrat, “Aruz Haqida,” in Tanlangan Asarlar, vol. 5 (Toshkent: Ma’naviyat, 2010), 228.
24 Khalid, Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR, 15.
25 For more on the conservative nature of early twentieth-century Uzbek poetics, see Ingeborg Baldauf, “Educating the Poets and Fostering Uzbek Poetry of the 1910s to Early 1930s,” Cahiers d’Asie Centrale 24 (2015): 183–211.
26 Devin Deweese offers a compelling critique of the fetishization of modernity in jadidism. I agree with him that the reform jadids proposed emerged from a tradition of Islamic reform that existed long before the twentieth century. See Devin Deweese, “It Was a Dark and Stagnant Night (‘til the Jadids Brought the Light): Clichés, Biases, and False Dichotomies in the Intellectual History of Central Asia,” Journal of the Economic History of the Orient 59 (2016): 37–92.
27 Post-Soviet Uzbek and American scholars have often connected Cho’lpon’s lyric with that of the Russian symbolists, but there’s little evidence of this other than the poets’ common preference for the elegy and use of symbols. Cho’lpon’s symbols, however, emerge from the language and tradition of Islamicate poetry, not the self-consciously Orientalizing language of the Russian symbolists. By the time Cho’lpon made it to Moscow in 1925, symbolism had long since been out of vogue and its major pro-Soviet figures, Alexander Blok and Valery Bryusov, had already died. For scholars making this connection, see Lyons, “Resisting Colonialism in the Uzbek Historical Novel Kecha va Kunduz (Night and Day), 1936),” 176; Normat Yo’ldoshev, “Cho’lponning ramziy lirikasiga doir chizgilar,” O’zbek tili va adabiyoti 1–2 (1994): 45–48; Dilmurod Quronov, Cho’lpon hayoti va ijodiy merosi (Toshkent: O’qituvchi, 1997), 29.
28 Quronov, Cho’lpon hayoti va ijodiy merosi, 12.
29 Karimov, Abdulhamid Sulaymon o’g’li Cho’lpon, 16.
30 Quronov, Cho’lpon hayoti va ijodiy merosi, 18.
31