Adeeb Khalid offers the first extended examination of cultural debates in Central Asia during Russian rule. With the Russian conquest in the 1860s and 1870s the region came into contact with modernity. The Jadids, influential Muslim intellectuals, sought to safeguard the indigenous Islamic culture by adapting it to the modern state. Through education, literacy, use of the press and by maintaining close ties with Islamic intellectuals from the Ottoman empire to India, the Jadids established a place for their traditions not only within the changing culture of their own land but also within the larger modern Islamic world. Khalid uses previously untapped literary sources from Uzbek and Tajik as well as archival materials from Uzbekistan, Russia, Britain, and France to explore Russia's role as a colonial power and the politics of Islamic reform movements. He shows how Jadid efforts paralleled developments elsewhere in the world and at the same time provides a social history of the Jadid movement. By including a comparative study of Muslim societies, examining indigenous intellectual life under colonialism, and investigating how knowledge was disseminated in the early modern period, The Politics of Muslim Cultural Reform does much to remedy the dearth of scholarship on this important period. Interest in Central Asia is growing as a result of the breakup of the former Soviet Union, and Khalid's book will make an important contribution to current debates over political and cultural autonomy in the region.

Adeeb Khalid combines insights from the study of both Islam and Soviet history in this sophisticated analysis of the ways that Muslim societies in Central Asia have been transformed by the Soviet presence in the region. Arguing that the utopian Bolshevik project of remaking the world featured a sustained assault on Islam that destroyed patterns of Islamic learning and thoroughly de-Islamized public life, Khalid demonstrates that Islam became synonymous with tradition and was subordinated to powerful ethnonational identities that crystallized during the Soviet period. He shows how this legacy endures today and how, for the vast majority of the population, a return to Islam means the recovery of traditions destroyed under Communism. "Islam after Communism" reasons that the fear of a rampant radical Islam that dominates both Western thought and many of Central Asia's governments should be tempered by an understanding of the politics of antiterrorism, which allows governments to justify their own authoritarian policies by casting all opposition as extremist. Comparing the secularization of Islam in Central Asia to experiences in Turkey, the former Yugoslavia, and other secular Muslim states, the author lays the groundwork for a nuanced and well-informed discussion of the forces at work in this crucial region.