포스트소비에트 시기의 종교적 상생 : 우즈베키스탄 이슬람과 러시아정교의 동반적 관계의 함의
Religious Coexistence in Post-Soviet Period : The Implications of the Relationship between Uzbekistan Islam and the Russian Orthodox Church
0
조회
0
다운로드
0
인용
0
참고문헌
키워드
초록
Uzbekistan resorts to nationalism, in addition; they hope to convert to the powerful Islamic system that they did in the past. The islamic culture isn't open to the other culture, moreover, it's aggressive. However, it can be another cultural possibilities that accept other cultures, at least the Russian Orthodox is present in Uzbekistan. Just as the Islamic population, Russian Orthodox Church is currently growing number in Russia. That means, Russia can grope the cultural and religious invasion toward in the Central Asia. After the regime transition, Russia of the truly stable period, will continue to interfere with Uzbekistan's complete political and economic independence as a strategic foreign policy toward in the Central Asia. Therefore, Uzbekistan will accept constantly the Russian Orthodox rather than exclude it. Because, take a dual position is more effective rather than exclusion in the point of Uzbekistan. Uzbekistan takes advantage of the Russian Orthodox Church to their minority races. Because they think it's not a intimidation to their political system. Like this Uzbekistan continue to do so in the future as a strategic policy; Also, they put to use the Russian orthodox and Islam. Because this relationship only can maintain stable and equal relationship between Uzbekistan and Russia. From another point of view, because Uzbekistan is blamed that the country is the community of the Islamic fundamentalism only, it can be another excuse to the international communities. As a result, Uzbekistan's Islam and the Russian Orthodox Church in friendly relations will continue to persist with many efforts from Uzbekistan. For example, on the surface of a strategic retreat, merging Islamic hard-liners inside Uzbekistan, and trying to controlling the excessive Islamic force.
Abstract
Uzbekistan resorts to nationalism, in addition; they hope to convert to the powerful Islamic system that they did in the past. The islamic culture isn't open to the other culture, moreover, it's aggressive. However, it can be another cultural possibilities that accept other cultures, at least the Russian Orthodox is present in Uzbekistan. Just as the Islamic population, Russian Orthodox Church is currently growing number in Russia. That means, Russia can grope the cultural and religious invasion toward in the Central Asia. After the regime transition, Russia of the truly stable period, will continue to interfere with Uzbekistan's complete political and economic independence as a strategic foreign policy toward in the Central Asia. Therefore, Uzbekistan will accept constantly the Russian Orthodox rather than exclude it. Because, take a dual position is more effective rather than exclusion in the point of Uzbekistan. Uzbekistan takes advantage of the Russian Orthodox Church to their minority races. Because they think it's not a intimidation to their political system. Like this Uzbekistan continue to do so in the future as a strategic policy; Also, they put to use the Russian orthodox and Islam. Because this relationship only can maintain stable and equal relationship between Uzbekistan and Russia. From another point of view, because Uzbekistan is blamed that the country is the community of the Islamic fundamentalism only, it can be another excuse to the international communities. As a result, Uzbekistan's Islam and the Russian Orthodox Church in friendly relations will continue to persist with many efforts from Uzbekistan. For example, on the surface of a strategic retreat, merging Islamic hard-liners inside Uzbekistan, and trying to controlling the excessive Islamic force.
참고문헌 (23)
- 성동기, "독립 후 우즈베키스탄에서 편찬된 새 역사책 분석- 독립우즈베키스탄 역사관과 소비에트 역사관 비교에 따라", 러시아어문학연구논집, (13), pp.431~455 (2003), 한국러시아문학회
- 성동기, "우즈베키스탄의 민족문제", 민족연구, 27 (2006)
- 소련 붕괴 이후 중앙아시아 각 국의 문화정책 연구, "신양섭", ~ (2003)
- 이문영, "러시아의 대 중앙아시아 관계의 역사와 전망", 평화연구, 11(2) (2003)
- 이문영, "중앙아시아의 종교 상황과 종교 정책 -러시아 지배 유산의 극복과 이슬람의 발전-", 국제지역연구, 7(1), pp.143~170 (2003), 국제지역학회
- 이문영, "현대 중앙아시아의 이슬람 정치세력화: 타지키스탄 내전과 러시아-우즈베키스탄 관계", 국제지역연구 (2004)
- 이희수, "중앙아시아 이슬람화 연구:투르크족을 중심으로", 민족학연구, 4 (2000)
- 정세진, "중앙아시아 민족정체성 및 민족주의 연구 : 포스트 소비에트시기를 중심으로", 국제지역연구, 11(2), pp.748~773 (2007), 국제지역학회
- 정은숙, "중앙아시아 미군기지 문제: 함의와 전망", 정세와 정책, (9월)
- 최소영, "소비에트 정권과 반이슬람 정책의 변화", 외대사학, (12) (2000)
- 최한우, "중앙아시아학 입문" (1997), 펴내기
- Bennigsen, Alexandre, "The Islamic threat to the Soviet State" (1983), London & Canberra
- Blank, Stephen, "Russia's Back in Centural Asia", The Middle East Forum, 2(2) (1995)
- Fierman,William, "The Soviet ‘Transformation’ of Central Asia; Soviet Central Asia: The Failed Transformation" (1991), Westview Press
- Geiss, Paul Georg, "Nation-making in Central Asia", European Univ. Studies. Series 31(Political Science), 31 (1995)
- Haghayeghi, Mehrrad, "Islam and Politics in Central Asia" (1995), Martin's Press
- "Islam in Russia and Central Asia"[URL]
- Hunter,Shireen T, "Religion, Politics, and Security in Central Asia", SAIS Review, 21(2) (2001)
- Malasheko, Alexei V, "Islam and Politics in the Southern Zone of the Former USSR; Central Asia and Transcaucasia: Ethnicity and Conflict." (1994), Greenwood Press
- Rorlich, Azade-Ayse, "Islam and Atheism: Dynamic Tension in Soviet Central Asia; Soviet Central Asia" (1991), Westview Press
- Roy, Oliver, "The New Central Asia: The Creation of Nations" (2001)
- Voll,John O, "Central Asia as a Part of the Modern Islamic World; Central Asia in Historical Perspective" (1994), Westview Press
- Zviagelskaya, I, "The Russian Policy Debate on Centural Asia", Centural Asia and the Caucasus