Orientalism as a concept was first applied to Western colonial views of the East. Subsequently, different types of orientalism were discovered but the premise was that these took their lead from Western-style orientalism, applying it in different circumstances. This book, on the other hand, argues that the diffusion of interpretations and techniques in orientalism was not uni-directional, and that the different orientologies - Western, Soviet and oriental orientologies - were interlocked, in such a way that a change in any one of them affected the others; that the different orientologies did not develop in isolation from each other; and that, importantly, those being orientalised were active, not passive, players in shaping how the views of themselves were developed.

This book provides a comparative history of Islamic education in the Soviet Union and the post-Soviet countries. Case studies on Ukraine, Azerbaijan, Kazakhstan, Uzbekistan, and Tajikistan and on two regions of the Russian Federation, Tatarstan and Daghestan, highlight the importance which Muslim communities in all parts of the Soviet Union attached to their formal and informal institutions of Islamic instruction. New light is shed on the continuity of pre-revolutionary educational traditions - including Jadidist ethics and teaching methods - throughout the New Economic Policy period (1921-1928), on Muslim efforts to maintain their religious schools under Stalinist repression, and on the complete institutional breakdown of the Islamic educational sector by the late 1930s. A second focus of the book is on the remarkable boom of Islamic education in the post-Soviet republics after 1991. Contrary to general assumptions on the overwhelming influence of foreign missionary activities on this revival, this study stresses the primary role of the Soviet Islamic institutions which were developed during and after the Second World War, and of the persisting regional and even international networks of Islamic teachers and muftis. Throughout the book, special attention is paid to the specific regional traditions of Islamic learning and to the teachers' affiliations with Islamic legal schools and Sufi brotherhoods. The book thus testifies to the astounding dynamics of Islamic education under rapidly changing and oftentimes extremely harsh political conditions.

This book examines the Russian/Soviet intellectual tradition of Oriental and Islamic studies, which comprised a rich body of knowledge especially on Central Asia and the Caucasus. The Soviet Oriental tradition was deeply linked to politics - probably even more than other European 'Orientalisms'. It breaks new ground by providing Western and post-Soviet insider views especially on the features that set Soviet Oriental studies apart from what we know about its Western counterparts: for example, the involvement of scholars in state-supported anti-Islamic agitation; the early and strong integration of 'Orientals' into the scientific institutions; the spread of Oriental scholarship over the 'Oriental' republics of the USSR and its role in the Marxist reinterpretation of the histories of these areas. The authors demonstrate the declared emancipating agenda of Soviet scholarship, with its rhetoric of anti-colonialism and anti-imperialism, made Oriental studies a formidable tool for Soviet foreign policy towards the Muslim World; and just like in the West, the Iranian Revolution and the mujahidin resistance to the Soviet occupation of Afghanistan necessitated a thorough redefinition of Soviet Islamic studies in the early 1980s. Overall, the book provides a comprehensive analysis of Soviet Oriental studies, exploring different aspects of writing on Islam and Muslim history, societies, and literatures. It also shows how the legacy of Soviet Oriental studies is still alive, especially in terms of interpretative frameworks and methodology; after 1991, Soviet views on Islam have contributed significantly to nation-building in the various post-Soviet and Russian 'Muslim' republics.

This book examines the Russian/Soviet intellectual tradition of Oriental and Islamic studies, which comprised a rich body of knowledge especially on Central Asia and the Caucasus. The Soviet Oriental tradition was deeply linked to politics - probably even more than other European 'Orientalisms'. It breaks new ground by providing Western and post-Soviet insider views especially on the features that set Soviet Oriental studies apart from what we know about its Western counterparts: for example, the involvement of scholars in state-supported anti-Islamic agitation; the early and strong integration of 'Orientals' into the scientific institutions; the spread of Oriental scholarship over the 'Oriental' republics of the USSR and its role in the Marxist reinterpretation of the histories of these areas. The authors demonstrate the declared emancipating agenda of Soviet scholarship, with its rhetoric of anti-colonialism and anti-imperialism, made Oriental studies a formidable tool for Soviet foreign policy towards the Muslim World; and just like in the West, the Iranian Revolution and the mujahidin resistance to the Soviet occupation of Afghanistan necessitated a thorough redefinition of Soviet Islamic studies in the early 1980s. Overall, the book provides a comprehensive analysis of Soviet Oriental studies, exploring different aspects of writing on Islam and Muslim history, societies, and literatures. It also shows how the legacy of Soviet Oriental studies is still alive, especially in terms of interpretative frameworks and methodology; after 1991, Soviet views on Islam have contributed significantly to nation-building in the various post-Soviet and Russian 'Muslim' republics.

Islam and the Orthodox Church in contemporary Russia are usually studied in isolation from each other, and each in relation to the Kremlin; the latter demands the development of a home-grown and patriotic 'religious traditionalism, as a bulwark against subversive 'non-traditional' imports. This volume breaks new ground by focusing on charismatic missionaries from both religions who bypass the hierarchies of their respective faith organizations and challenge the 'traditionalism' paradigm from within Russia's many religious traditions, and who give new meanings to the well-known catchwords of Russia's identity discourse. The Moscow priest Daniil Sysoev confronted the Russian Orthodox Church with 'Uranopolitism', a spiritual vision that defies patriotism and nationalism; the media-savvy Geidar Dzhemal projected an 'Islamic Eurasianism' and a world revolution for which Russia's Muslims would provide the vanguard; and the Islamic terrorist Said Buriatskii found respect among left- and right-wing Russians through his Islamic adaptation of Lev Gumilev's 'passionarity' paradigm. On the other side, Russian experts and journalists who propagate the official paradigm of Russia's 'traditional Islam' argue from either Orthodox or secularist perspectives, and fail to give content to the concept. This allows even moderate Salafis to argue that their creed is Russia's real 'traditionalist' Islam. This book was originally published as a special issue of Islam and Christian-Muslim Relations.

Orientalism as a concept was first applied to Western colonial views of the East. Subsequently, different types of orientalism were discovered but the premise was that these took their lead from Western-style orientalism, applying it in different circumstances. This book, on the other hand, argues that the diffusion of interpretations and techniques in orientalism was not uni-directional, and that the different orientologies Western, Soviet and oriental orientologies were interlocked, in such a way that a change in any one of them affected the others; that the different orientologies did not develop in isolation from each other; and that, importantly, those being orientalised were active, not passive, players in shaping how the views of themselves were developed."

Studies in the History and Culture of the Middle East (the former: Studien zur Geschichte und Kultur des Vorderen Orients) are published as supplement to Der Islam founded in 1910 by Carl Heinrich Becker, an early practitioner of the modern study of Islam. Following Becker's lead, the mission of the series is the study of past societies of the Middle East, their belief systems, and their underlying social and economic relations, from the Iberian Peninsula to Central Asia, and from the Ukrainian steppes to the highlands of Yemen. Publications in the series draw on the philological groundwork generated by the literary tradition, but in their aim to cover the entire spectrum of the historically oriented humanities and social sciences, also utilize textual sources as well as archival, material, and archaeological evidence. Its editors are Stefan Heidemann (Universitat Hamburg, editor-in-chief), Gottfried Hagen (University of Michigan), Andreas Kaplony (Ludwig-Maximilians-Universitat Munchen), and Rudi Matthee (University of Delaware).

This book provides a comparative history of Islamic education in the Soviet Union and the post-Soviet countries. Case studies on Ukraine, Azerbaijan, Kazakhstan, Uzbekistan, and Tajikistan and on two regions of the Russian Federation, Tatarstan and Daghestan, highlight the importance which Muslim communities in all parts of the Soviet Union attached to their formal and informal institutions of Islamic instruction. New light is shed on the continuity of pre-revolutionary educational traditions - including Jadidist ethics and teaching methods - throughout the New Economic Policy period (1921-1928), on Muslim efforts to maintain their religious schools under Stalinist repression, and on the complete institutional breakdown of the Islamic educational sector by the late 1930s. A second focus of the book is on the remarkable boom of Islamic education in the post-Soviet republics after 1991. Contrary to general assumptions on the overwhelming influence of foreign missionary activities on this revival, this study stresses the primary role of the Soviet Islamic institutions which were developed during and after the Second World War, and of the persisting regional and even international networks of Islamic teachers and muftis. Throughout the book, special attention is paid to the specific regional traditions of Islamic learning and to the teachers' affiliations with Islamic legal schools and Sufi brotherhoods. The book thus testifies to the astounding dynamics of Islamic education under rapidly changing and oftentimes extremely harsh political conditions.

Two of the most talented Flash designers in the world reveal how to use interactive interfaces effectively to create breathtaking visuals for Flash Web sites. Techniques are illustrated and the book concludes with a discussion of usability and final tweaks. There is also a tutorial on testing work, and exporting and finally publishing it.

Islam and the Orthodox Church in contemporary Russia are usually studied in isolation from each other, and each in relation to the Kremlin; the latter demands the development of a home-grown and patriotic 'religious traditionalism, as a bulwark against subversive 'non-traditional' imports. This volume breaks new ground by focusing on charismatic missionaries from both religions who bypass the hierarchies of their respective faith organizations and challenge the 'traditionalism' paradigm from within Russia's many religious traditions, and who give new meanings to the well-known catchwords of Russia's identity discourse. The Moscow priest Daniil Sysoev confronted the Russian Orthodox Church with 'Uranopolitism', a spiritual vision that defies patriotism and nationalism; the media-savvy Geidar Dzhemal projected an 'Islamic Eurasianism' and a world revolution for which Russia's Muslims would provide the vanguard; and the Islamic terrorist Said Buriatskii found respect among left- and right-wing Russians through his Islamic adaptation of Lev Gumilev's 'passionarity' paradigm. On the other side, Russian experts and journalists who propagate the official paradigm of Russia's 'traditional Islam' argue from either Orthodox or secularist perspectives, and fail to give content to the concept. This allows even moderate Salafis to argue that their creed is Russia's real 'traditionalist' Islam. This book was originally published as a special issue of Islam and Christian-Muslim Relations.

I EAT, BREATHE & SLEEP GOLF, is a true story about how Mike Kemper got started in the game of golf, his experiences, and his love for the game. Two former colleagues who knew his passion to chase that "little white ball" inspired him to write the book. The reading should be easy and quite enjoyable. Credit was given to his wife for the title of the book.