Over the past three decades, Uzbekistan has attracted the attention of the academic and policy communities because of its geostrategic importance, its critical role in shaping or unshaping Central Asia as a region, its economic and trade potential, and its demographic weight: every other Central Asian being Uzbek, Uzbekistan's political, social, and cultural evolutions largely exemplify the transformations of the region as a whole. And yet, more than 25 years after the collapse of the Soviet Union, evaluating Uzbekistan's post-Soviet transformation remains complicated. Practitioners and scholars have seen access to sources, data, and fieldwork progressively restricted since the early 2000s. The death of President Islam Karimov, in power for a quarter of century, in late 2016, reopened the future of the country, offering it more room for evolution. To better grasp the challenges facing post-Karimov Uzbekistan, this volume reviews nearly three decades of independence. In the first part, it discusses the political construct of Uzbekistan under Karimov, based on the delineation between the state, the elite, and the people, and the tight links between politics and economy. The second section of the volume delves into the social and cultural changes related to labor migration and one specific trigger - the difficulties to reform agriculture. The third part explores the place of religion in Uzbekistan, both at the state level and in society, while the last part looks at the renegotiation of collective identities.

This pioneering ethnographic work centers on the dynamics of female authority within the religious life of a conservative Muslim community in the Fergana Valley of Uzbekistan. Peshkova draws upon several years of field research to chronicle the daily lives of women religious leaders, known as otinchalar, and the ways in which they exert a powerful influence in the religious life of the community. In this gender-segregated society, the Muslim women leaders have staked out a vibrant space in which they counsel and assist the women in their specific religious needs. Peshkova finds that otinchalar's religious leadership filters into other areas of society, producing social changes beyond the ritual realm and challenging stereotypical definitions of what it means to be a Muslim woman. Weaving together the stories of individuals' daily lives with her own journey to and from post-Soviet Central Asia, Peshkova provides a rich analysis of identity formation in Uzbekistan. She presents readers with a nuanced portrait of religion and social change that starts with an individual informed but not determined by the sociohistoric context of the region.