Central Asia And The Caucasus After The Soviet Union

Leading Western, Russian, and Central Asian scholars address the two circumstances that continue to affect the Muslim states of the former Soviet Union: The enduring impact of the Soviet experience on ethno-social and political life; and the prospects for the recovery of their own identities now that the Soviet system has collapsed.

With the end of the Soviet Union in 1991, a major turning point in all former Soviet republics, Central Asian and Caucasian countries began to reflect on their history and identities. As a consequence of their opening up to the global exchange of ideas, various strains of Islam and trends in Islamic thought have nourished the Islamic revival that had already started in the context of glasnost and perestroika--from Turkey, Iran, the Arabian Peninsula, and from the Indian subcontinent; the four regions with strong ties to Central Asian and Caucasian Islam in the years before Soviet occupation. Bayram Balci seeks to analyse how these new Islamic influences have reached local societies and how they have interacted with pre-existing religious belief and practice. Combining exceptional erudition with rare first-hand research, Balci's book provides a sophisticated account of both the internal dynamics and external influences in the evolution of Islam in the region.

This comprehensive exploration of the international environment examines not only traditional political-military concerns but also economic, ethnic, and environmental issues and the role of crime, terrorism, the drug trade, and migration in the security environment of Russia and its neighbours to the south. This approach takes account of both the internal and external aspects of security problems and their interplay. The participation of international authors facilitates the consideration of each problem from all relevant points of view.

After the final collapse of the Soviet Union, the so-called 'last empire', in 1991, the countries of Central Asia - Kazakhstan, Kyrgyzstan, Uzbekistan, Tajikistan, Turkmenistan - and of the Caucasus - Armenia, Azerbaijan, Georgia - became independent nations. These countries, previously production centres under the socialist planning system of the Soviet Union, have made enormous economic adjustments in order to develop - or attempt to develop - along capitalist lines. As this study will show, however, inequality in Central Asia and the Caucasus is widening, as the Soviet systems of healthcare and state provisions disappear. Rejecting the Cold War-era East/West paradigm often used to analyse the development of these nations, this study analyses development along the North-South lines which characterise the migration patterns and poverty levels of much of the rest of the developed world. This opens up new avenues of research, and helps us understand why it is, for instance, that this region is better characterised as a 'new South' - as skilled workers flood out of the territories and into Russia and Western Europe. Development in Central Asia and the Caucasus draws together detailed analyses of the development of migration economics as the region's oil wealth further enhances its strategic and economic importance to Russia, the US, the Middle East and to the EU.

Examines the political, social, and economic issues confronted by each of the newly independent republics in the Transcaucasus and Central Asian regions.

With the end of the Soviet Union in 1991, a major turning point in all former Soviet republics, Central Asian and Caucasian countries began to reflect on their history and identities. As a consequence of their opening up to the global exchange of ideas, various strains of Islam and trends in Islamic thought have nourished the Islamic revival that had already started in the context of glasnost and perestroika--from Turkey, Iran, the Arabian Peninsula, and from the Indian subcontinent; the four regions with strong ties to Central Asian and Caucasian Islam in the years before Soviet occupation. Bayram Balci seeks to analyse how these new Islamic influences have reached local societies and how they have interacted with pre-existing religious belief and practice. Combining exceptional erudition with rare first-hand research, Balci's book provides a sophisticated account of both the internal dynamics and external influences in the evolution of Islam in the region.

Most books on the Caucasus and Central Asia are country-by-country studies. This book, on the other hand, fills a gap in Central Eurasian studies as one of the few comparative case study books on Central Eurasia, covering both the Caucasus and Central Asia; it considers key themes right across the two regions highlighting both political change and continuity. Comparative case study chapters, written by regional experts from a variety of methodological backgrounds, provide historical context, and evaluate Soviet political legacies and emerging policy outcomes. Key topics include: the varied types and sources of authoritarianism; political opposition and protest politics; predetermined outcomes of post-Soviet economic choices; social and stability impacts of natural resource wealth; variations in educational reform; international norm influence on gender policy and the power of human rights activists. Overall, the book provides a thorough, up-to-date overview of what is increasingly becoming a significant area of concern.

Commonwealth and Independence in Post-Soviet Eurasia (1998) examines the various attempts to create new forms of integration by the new states of Eurasia. The contributors to this volume analyse in detail how the national elites in the independent states conceived their regional policies. It looks in particular at the Russian-led Commonwealth of Independent States, feared by many of the newly-independent nations as being the Soviet Union Mark II.