Papers by Jeanine Dagyeli
Archiv Orientalni, Dec 4, 2015
The Gingko Library eBooks, Oct 25, 2018
Routledge eBooks, Jul 28, 2017
Routledge eBooks, Sep 20, 2021
Ergon Verlag eBooks, 2017
Environment and History, Feb 1, 2020
The late nineteenth and early twentieth centuries were a time of crisis and change for Central As... more The late nineteenth and early twentieth centuries were a time of crisis and change for Central Asian societies. Land reclamation, an agricultural shift to cash crops, trophy hunting and war led to the deterioration of a fragile ecosystem and encouraged outbreaks of agricultural pests. Among the most conspicuous were locust outbreaks which troubled the Emirate of Bukhara during this period. Large swarms destroyed most of the crops, making the population dependent on grain imports. Locusts were a well-known pest although traditional land use practices seem to have constrained long-term outbreaks. Dealings with the insects once they appeared were modest, though. The establishment of Russian colonial rule in the region deeply interfered with existing conceptions of human-environment relations and increased the pressure on resources. Combating locusts was a controversial subject between colonial and Bukharan officials as well as their subjects: like other kinds of natural disasters that were beyond human control, locusts were perceived as a heaven-sent visitation in Bukhara, turning combat into an activity against divinity. The fight against locusts reached a political dimension around 1900 when the Russian colonial administration tried to pressurise the Bukharans into using modern insecticides and blamed their superstition for the resistance they met. This article examines the reciprocal effects of changes in land management and pest outbreaks, and the controversies between traditional responses, colonial demands and religious conceptualisations in relation to combating locusts.
Cahiers d'Asie Centrale, 2011
Référence électronique Jeanine Elif Dağyeli, « La construction des identités collectives d'après ... more Référence électronique Jeanine Elif Dağyeli, « La construction des identités collectives d'après les chartes des corps de métier (risāla) en Asie centrale »,
Central Asian Survey, 2021
The emerging and vibrant field of environmental humanities to date has not received considerable ... more The emerging and vibrant field of environmental humanities to date has not received considerable attention in Central Asia. In light of the Anthropocene crises, there is a real urgency for maturing this field and investigating the methodological and epistemological challenges that environmental topics demand, often working across disciplinary habits and time scales. This roundtable brings together Central Asianists from a range of backgrounds to discuss the sources and scales of their investigation, their challenges and potential. The contributors discuss how particular kinds of sources such as climate models, archival manuscripts, ethnographic fieldwork and media analyses have been used to understand environmental changes in the region. In what ways do the traditions of scholars' disciplinary training guide the scale of analysis? Looking toward the future of environmental humanities in Central Asia, this roundtable suggests paths for developing this vital field of enquiry.
Claiming and Making Muslim Worlds, 2021
transformation of the Afghan Jihad against the Soviet Union into an insurgency aimed at Western r... more transformation of the Afghan Jihad against the Soviet Union into an insurgency aimed at Western regimes and their allies, the emergence of al-Qaʿida, and the attack on the World Trade Centre, being identified as 'Muslim' has become highly problematic in Western contexts. At the same time, and partly sparked by these developments, but also partly in response to internal dynamics, debates among Muslims about identity and what it means to be a 'proper Muslim' also gained traction, often in ways that mirrored the encounter with the non-Muslim 'Other'. What gets lost in such politically volatile contexts are the self-attributions, conceptualisations, and practices by which ordinary people constantly envision, create, and remake their lifeworlds. Twinning the discursive potential of 'claiming' and 'making', we wanted to restore a voice to the myriad ways in which 'Muslimness' is manifested, while at the same time unmuting marginal voices that are excluded from the hegemonic discourse within Muslim communities. Such internal differences, constitutive to Shahab Ahmad's approach to Islam, are evidenced, for example, in the chapters by Haniffa or Frede. 3 While this is one important reason for this book to highlight multiple Muslim 'worlds' rather than claiming the unity of one 'world of Islam', another is the observation that factors other than Islam can be just as constitutive for local perspectives, as shown in the chapter by Scheele. So, how are plural Muslim lifeworlds and conceptual world-making interwoven? And how are these imbricated with etic group concepts such as that of the umma, the community of believers? The chapters of this book provide answers which are specific to certain regions, places and times. This is very much linked to the epistemological stance uniting the authors of this volume regarding the regions and people they study: While most subjects appearing in these studies profess Islam or are classified as Muslims, this does not per se explain much about their lives. Instead, we ask how people who either declare themselves to be Muslims or who are, in specific contexts, labelled as such by non-Muslims, understand and use or do not use Islam in their daily lives and in different contexts. 4 We also ask how states and individuals in Muslim majority and minority contexts actively refer to Islam in a global setting where 'Islam'-or rather particular variants thereof-has become synonymous with fanaticism, and worse, for many non-Muslim governments since the end of the Cold War?
Cahiers D Asie Centrale, Dec 12, 2011
Référence électronique Jeanine Elif Dağyeli, « La construction des identités collectives d'après ... more Référence électronique Jeanine Elif Dağyeli, « La construction des identités collectives d'après les chartes des corps de métier (risāla) en Asie centrale »,
Der Islam, 2012
Abstract Groups based on the notion of a shared sacralized descent enjoyed considerable influence... more Abstract Groups based on the notion of a shared sacralized descent enjoyed considerable influence in religious, social or political affairs in Central Asia by grace of their actual or imagined ancestry. They were credited by titles like īšān, sayyid, hwāğa and tūra. The flexibility of multiple genealogy accounts provided ample space for negotiations of conceptions concerning identity, descent, and sacredness as well as for their affirmation or disapproval. The 19th century saw an increase in newly emerging, self-styled religious dignitaries, but the strategies these people adopted to achieve their goals and the responses of their environment remain largely understudied, the more so if their attempts remained unsuccessful. This article explores the vain endeavour of two īšāns, father and son, to establish themselves in the religious market in the Ferghana Valley, and discusses the “making of new religious figureheads” during the tsarist and early Soviet period. Based on letters and documents from the īšāns‘ private holdings, the essay shows their efforts to present themselves as progeny of the Prophet Ayyūb – patron saint of the silk processing craftsmen – from whom they tried to levy donations, but met repeated refusal.
Anthropology of the Contemporary Middle East and Central Eurasia, 2015
Death-related conceptualizations and practices display local notions of religion, gender, moralit... more Death-related conceptualizations and practices display local notions of religion, gender, morality and identity. Perceptions of a mutual influence of the living and the dead are prevalent throughout Central Asia; the entanglement of both worlds puts the well-being of people into the hands of benevolent ancestors and vice versa. Funerary and commemoration rites maintain a complaisant relationship between the ancestors and their living progeny. Ancestors keep an important role in the social fabric of their family whose moral standing depends on honouring the deceased and paying them respect. In many funerary rituals, parallels of birth and death are invoked, attesting to conceptions of a circle of life and death. In Uzbekistan and neighbouring countries during the post-independence years, conspicuous consumption on ritual occasions and the large-scale performance of formerly small, family ceremonies have become powerful markers of social standing.
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Papers by Jeanine Dagyeli