Michael Kemper – författare

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 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.

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.

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.

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.

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.

As a competent Flash designer, you''re probably comfortable with all of the basics that Flash has to offer. However, you''ve probably looked at some of the amazing Flash sites on the web and thought, "How''d they do that?" Well, you''ll find out in this book.

Flash allows users to create some amazing interactive interfaces to interact with rich Internet applications, e-learning systems, and simple web sites. In this book, two of the most talented Flash designers in the world will show you how to use them effectively to create breathtaking visuals for your Flash web sites. You''ll also learn how to take advantage of Flash''s powerful built-in vector-based drawing tools.

The authors discuss general background theory, such as site planning, color theory, and information architecture. They reveal techniques using gradients, layers, lighting and shadowing, 3D objects, animation, and photo editing. Techniques are illustrated and the book concludes with a discussion of usability and final tweaks. There is also a tutorial on testing your work, and exporting and finally publishing it.

With over 100,000 iPhone applications and 125,000 registered iPhone developers, is it still possible to create a top-selling app that stands apart from the six-figure crowd? Of course, but you''ll need more than a great idea and flawless code—an eye-catching and functional user interface design is essential. With this book, you''ll get practical advice on user interface design from 10 innovative developers who, like you, have sat wondering how to best utilize the iPhone''s minimal screen real estate. Their stories illustrate precisely why, with more apps and more experienced, creative developers, no iPhone app can succeed without a great user interface.

Whatever type of iPhone project you have in mind—social networking app, game, or reference tool—you''ll benefit from the information presented in this book. More than just tips and pointers, you''ll learn from the authors'' hands-on experiences, including:

Combined with Apress'' best-selling Beginning iPhone 3 Development: Exploring the iPhone SDK, you''ll be prepared to match great code with striking design and create the app that everyone is talking about.