Abstract
Ajam Kalonov’s new monograph, Political Islam and Democracy in Central Asia: The Islamic Revival Party of Tajikistan, delves into the interaction between political Islam and democracy from a macro to a micro perspective. It defines moderate Islamists as individuals who reject violence, advocate peaceful participation in the political process, and embrace democratic procedures or the core principles of democracy. This definition serves as the foundation for the ensuing discussion. By focusing on the Islamic Renaissance (or Revival) Party of Tajikistan (IRPT), the book thoroughly explores the substantive positions, attitudes, and approaches of Islamic politics towards democracy within the IRPT.
The book consists of seven chapters, plus an introduction and a conclusion. Chapter 1 provides a brief explanation of the book’s focus on the IRPT as a case study. It highlights that the post-inclusion moderation of Tajik Islamists in the political process was primarily tactical, as they selectively adopted democratic instruments while retaining reservations towards core democratic values. This argument challenges the prevailing notion of “ideological moderation” and sets the tone for the entirety of the book. Chapter 2 analyses two contrasting approaches to the relationship between political Islam and democracy. It elucidates the inclusion-moderation hypothesis and primarily presents two causal mechanisms through which Islamic political parties abandon revolutionary policies, namely pursuit of votes and organizational survival. Chapter 3 provides a detailed account of the establishment, development, and ideological changes of the IRPT. It argues that the historical trajectory of the IRPT demonstrates that political Islam in Tajikistan, akin to other mainstream Islamist movements in the Middle East or elsewhere, is marked by both dynamism and flexibility.
Chapter 4, using the IRPT as a case study, probes into the party’s stance on democratic norms and values, particularly its attitude toward secularism and secular forms of governance. Kalonov contends that the Tajik Islamists have “less sympathy for the core cultural values of democracy, which includes civil rights, individual freedoms, gender equality, and human rights” (p. 78), highlighting the strategic nature of the party’s political moderation. By comparing concepts and facts related to Islamic democracy, Western democracy, liberal democracy, illiberal democracy, and political Islam with secularism, this chapter uncovers the underlying ideas behind the IRPT’s moderation. Chapter 5 critically examines the IRPT’s purported moderation and asserts that “the Tajik Islamists’ moderation is not only behavioral, tactical and one-sided, but that it is also temporal and fragile” (p. 86). It conducts a thorough analysis of the “Islamization” project, elucidating and evaluating the Islamists’ areas of disagreement. It then concludes that the objective of the “Islamization” project is to establish an “Islamic society” rather than an “Islamic state”. Chapter 6 investigates the inclusion-moderation as well as exclusion-radicalisation hypotheses by studying Tajik Islamists as a case study. The chapter also provides a summary of the institutional constraints that contribute to the moderation of Tajik Islamists. These constraints encompass electoral dynamics, constitutional limitations, pressures from secular civil society, and the threat of state repression. Chapter 7 serves as the culmination of the book, summarising its significant findings and research outcomes.
This is a useful, thought-provoking and well-organised book with several merits. First, it offers a distinctive and coherent viewpoint by using the IRPT as a specific focal point to investigate the attitudes of democratic engagement and the underlying factors driving moderation in contemporary political Islam in Central Asia. It thoroughly examines the unique position of the IRPT as the only legally recognized Islamic political party in the region, as well as its notable transition from a path of radicalisation and militarisation since its establishment in 1992. This comprehensive exploration provides valuable insights into the study of political Islam in Central Asia.
Second, the book demonstrates a high level of organisation and meticulous research. It is particularly evident in Chapters 4-6, where the exploration of IRPT moderation and democracy is presented in a systematic and progressive manner. This approach allows readers to grasp the conceptual nuances and perceive the potential connections among theories, as well as between chapters. The well-structured presentation enhances comprehension and facilitates a deeper understanding of the subject matter.
Third, it combines historical narratives with relevant theories, showcasing unconventional perspectives on the moderation of the IRPT. This combination of history and theory enhances the book’s persuasiveness, especially as it challenges mainstream views. Nevertheless, one minor concern raised by the reviewers is the book’s reliance on secondary data rather than primary data to support its arguments. The book heavily draws upon secondary sources from various fields, including scientific works, newspaper articles, internal documents, speeches, lectures, and interviews, which makes it challenging to provide robust logical support for the analysis.
Overall, Political Islam and Democracy in Central Asia successfully addresses the knowledge gap surrounding the factors contributing to the moderation of Tajik Islamists. It is a significant book that presents a fresh perspective on contemporary political Islam and its stance on democracy. Particularly noteworthy is the book’s exploration of the IRPT’s substantive attitude and position towards democracy. It will be of use to those who are interested in political Islam, democracy, and the relationship between religion and politics.
