Invia questo articolo per email Un Islam laico: nazione, stato e religione in Uzbekistan
Abstract
Il collasso dell’Unione Sovietica nel 1991 ha prodotto sia speranze che paure riguardo al futuro dell’Islam in Uzbekistan (e in Asia Centrale in generale). Molti musulmani di altri paesi speravano che, liberati dai vincoli del regime sovietico, gli uzbeki e gli altri centroasiatici avrebbero riscoperto le loro tradizioni religiose e sarebbero tornati a far parte del più vasto mondo musulmano. Altri osservatori temevano l’emergere dell’Islam come forza politica e minaccia alla sicurezza della regione. Man mano che il primo decennio di indipendenza andava avanti e nascevano organizzazioni islamiste militanti, le paure tendenzialmente hanno offuscato le speranze. Gli eventi dell’autunno 2001 in Afghanistan, quando combattenti appartenenti all’IMU (Movimento Islamico dell’Uzbekistan) svolsero un ruolo di primo piano al fianco dei talebani, sembravano dar ragione ai timori più reconditi e giustificare la campagna senza tregua contro l’«estremismo religioso» intrapresa dal regime di Islom Karimov sin dal 1998.
The collapse of the Soviet Union in 1991 engendered both hope and fear about the future of Islam in Uzbekistan (and Central Asia in general). Many Muslims from other countries hoped that, freed from the constraints of the Soviet regime, Uzbeks and other Central Asians would rediscover their religious traditions and rejoin the broader Muslim world. Other observers feared that Islam would emerge as a political force and threaten the security of the region. As the first decade of independence progressed and militant Islamist organizations appeared, fear tended to overshadow hope. The events of autumn 2001 in Afghanistan, when fighters belonging to the Islamic Movement of Uzbekistan (IMU) played a prominent role alongside the Taliban, seemed to vindicate the darkest fears, and to justify the unremitting campaign that the regime of President Islom Karimov has waged against «religious extremism» since 1998.
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DOI: https://doi.org/10.15162/2282-5681/1602
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