The Experts below are selected from a list of 18828 Experts worldwide ranked by ideXlab platform
Kazuhiro Kumo - One of the best experts on this subject based on the ideXlab platform.
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tajik labour migrants and their remittances is tajik migration pro poor
Post-communist Economies, 2012Co-Authors: Kazuhiro KumoAbstract:During the four years since 2006 Tajikistan, a former Soviet Republic, has led the world in the receipt of foreign remittances as a proportion of GDP. Needless to say, the key reasons for this are ...
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Tajik Labour Migrants and their Remittances: Is Tajik Migration Pro-Poor?
2011Co-Authors: Kazuhiro KumoAbstract:For the four years since 2006, Tajikistan, a former Soviet Republic, has led the world in the receipt of foreign remittance as a proportion of GDP. Needless to say, key reasons for this are the low income levels in Tajikistan and the country's special relationship with Russia, which is enjoying rapid economic growth. Yet while interest in the relationship between migration and foreign remittance has existed for a long time, not many studies have looked at this region. This paper used household survey forms from two points in time to profile households in Tajikistan and international labour migration by Tajiks, and examined the relationship between household income levels in Tajikistan, the poorest of the former Soviet Republics, and foreign remittance being received from international labour migrants and the likelihood of migrants being supplied. It found no correlation between household income levels and amounts of money received from abroad, which suggests that altruistic models of the relationship between migration and remittance do not apply. Moreover, it also found that households with high incomes are more likely to supply migrants, indicating that international labour migration from Tajikistan may not be conductive to reducing poverty in that country.
Victor G Devinatz - One of the best experts on this subject based on the ideXlab platform.
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lenin as scientific manager under monopoly capitalism state capitalism and socialism a response to scoville
Industrial Relations, 2003Co-Authors: Victor G DevinatzAbstract:I argue that Lenin's views on scientific management did not shift as drastically as Scoville (2001) claims from 1913 to 1918. The seeds of Lenin's 1918 views on Taylorism actually were contained in an article he wrote in 1914, three years before the October Revolution. In addition, I argue that Lenin did not uncritically embrace the implementation of scientific management in the construction of socialism in the Soviet Republic, as argued by Scoville. I present evidence that Lenin viewed Taylorism as only a temporary measure to be used in the transitory stage of state capitalism that he believed characterized the Soviet Republic in 1918. Finally, because Scoville does not differentiate between the transitory stage of state capitalism and socialism in the Soviet Republic's early years, he states that Lenin advocated the use of scientific management under socialism. I argue that there is insufficient evidence to support this position.
Biard Aurélie - One of the best experts on this subject based on the ideXlab platform.
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State, religion and society in Post-Soviet Central Asia : uses of religiosity, social practices and political legitimacies in Kyrgyzstan
2015Co-Authors: Biard AurélieAbstract:Thèse confidentielle jusqu'au 29/05/2025. Ce travail de thèse explore la reconstruction des dispositifs identitaires engendrée par l’effondrement de l’URSS et par les flux de la mondialisation, au sein du Kirghizstan post-soviétique, qui est à majorité musulmane (islam Sunnī, école théologique Ḥanafī). L’une des principales stratégies déployées par les acteurs de la scène kirghizstanaise en terme de gestion de ces bouleversements est celle de la ré-articulation du religieux en relation au politique. Afin de dégager des éléments d’analyse visant à rendre compte du statut, de la nature et du rôle du religieux sur la scène socio-politique kirghizstanaise, ce travail de thèse considère la triangulation des acteurs État-religion-société, qui est explorée au travers de trois hypothèses principales. Ces réemplois du religieux, étroitement articulés, concernent : en premier lieu, le réenchantement’, via le religieux, de l’ordre politique de l’après-indépendance, qui est à la recherche d’une légitimité nouvelle depuis l’effondrement du communisme. En second lieu, la gestion au niveau local, via le religieux, d’une redistribution d’un rapport au sens dans une société désarticulée par les changements brutaux liés à la chute de l’État-providence soviétique. L’hypothèse principale ici est que le recours à l’islam répond à l’effondrement du contrat social soviétique en ce qu’il est étroitement intégré au tissu social kirghiz et en reflète les changements de valeurs et de normes sociales ainsi que les légitimités en compétition. Enfin, l’établissement, via l’islam, d’un rapport renouvelé au politique et, partant, d’une quête de refondation de l’ordre politique.Confidential PhD thesis. This PhD dissertation examines the reconstruction of identity which was engendered by the collapse of Communism in the Soviet Union and the introduction of globalization in Post-Soviet Kyrgyzstan, whose population is majority Sunnī Muslim, belonging to the Ḥanafī school of Islamic law. The question of the strategy of actors in rearticulating identities in Kyrgyzstan centers on the relationship between the religious and the political realms, and their redefinition. In order to analyze the nature and role of religiosity in the Kyrgyz socio-political scene, the dissertation considers the triangulation of state, religion, and society through three main hypotheses: (1) the use of religion, at the political level, to reenchant the political order which has been in search of a new legitimacy after the collapse of Communism; (2) the use of religion, at the local level, to redistribute and redefine “meaning” in a society dislocated by the brutal social changes accompanying the collapse of this former Soviet Republic – specifically the recourse to Islam to reestablish the social contract by redefining normative social values and competing socio-political legitimacies; and (3) the use of the religion of Islam in the Kyrgyz context to redefine politics and establish a new political order
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Etat, religion et société en Asie centrale post-soviétique Usages du religieux, pratiques sociales et légitimités politiques au Kirghizstan
Sciences Po - Institut d'études politiques de Paris, 2015Co-Authors: Biard AurélieAbstract:Ce travail de thèse explore la reconstruction des dispositifs identitaires engendrée par l’effondrement de l’URSS et par les flux de la mondialisation, au sein du Kirghizstan post-soviétique, qui est à majorité musulmane (islam Sunnī, école théologique Ḥanafī). L’une des principales stratégies déployées par les acteurs de la scène kirghizstanaise en terme de gestion de ces bouleversements est celle de la ré-articulation du religieux en relation au politique. Afin de dégager des éléments d’analyse visant à rendre compte du statut, de la nature et du rôle du religieux sur la scène socio-politique kirghizstanaise, ce travail de thèse considère la triangulation des acteurs État-religion-société, qui est explorée au travers de trois hypothèses principales. Ces réemplois du religieux, étroitement articulés, concernent : en premier lieu, le ‘réenchantement’, via le religieux, de l’ordre politique de l’après-indépendance, qui est à la recherche d’une légitimité nouvelle depuis l’effondrement du communisme. En second lieu, la gestion au niveau local, via le religieux, d’une redistribution d’un rapport au sens dans une société désarticulée par les changements brutaux liés à la chute de l’État-providence soviétique. L’hypothèse principale ici est que le recours à l’islam répond à l’effondrement du contrat social soviétique en ce qu’il est étroitement intégré au tissu social kirghiz et en reflète les changements de valeurs et de normes sociales ainsi que les légitimités en compétition. Enfin, l’établissement, via l’islam, d’un rapport renouvelé au politique et, partant, d’une quête de refondation de l’ordre politique.This PhD dissertation examines the reconstruction of identity which was engendered by the collapse of Communism in the Soviet Union and the introduction of globalization in Post-Soviet Kyrgyzstan, whose population is majority Sunnī Muslim, belonging to the Ḥanafī school of Islamic law. The question of the strategy of actors in rearticulating identities in Kyrgyzstan centers on the relationship between the religious and the political realms, and their redefinition. In order to analyze the nature and role of religiosity in the Kyrgyz socio-political scene, the dissertation considers the triangulation of state, religion, and society through three main hypotheses: (1) the use of religion, at the political level, to reenchant the political order which has been in search of a new legitimacy after the collapse of Communism; (2) the use of religion, at the local level, to redistribute and redefine “meaning” in a society dislocated by the brutal social changes accompanying the collapse of this former Soviet Republic – specifically the recourse to Islam to reestablish the social contract by redefining normative social values and competing socio-political legitimacies; and (3) the use of the religion of Islam in the Kyrgyz context to redefine politics and establish a new political order.Programme doctoral en Science politiqu
Benussi Teo - One of the best experts on this subject based on the ideXlab platform.
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“Sovereign” Islam and Tatar “Aqīdah”: normative religious narratives and grassroots criticism amongst Tatarstan’s Muslims
'Organisation for Economic Co-Operation and Development (OECD)', 2020Co-Authors: Benussi TeoAbstract:“Traditional Islam” has emerged in the post-Soviet Republic of Tatarstan (Russian Federation) as a powerful if contentious discursive trope. In this paper, I look at traditional Islam and its conceptual twin, “non-traditional Islam”, as normative governmental tools aimed at defining acceptable or unwelcome form of religious commitment in an environment in which the rapid success of Sunni piety trends after socialism’s end has exacerbated the anxieties of both state institutions and a predominantly secular public. Traditional Islam’s multiple facets are explored, with particular attention given to the aspects of heritage-making, at the local (Republican) level, and loyalty-fostering at the national (all-Russian) level. The concept’s genealogy, spanning different phases of Soviet and post-Soviet history, is analysed in detail. In addition, I focus on the reception of the traditional/non-traditional Islam discourse amongst grassroots pious Muslims, highlighting instances of criticism, lampooning, rejection, but also qualified acceptance. The concluding sections of my paper touch on “theological” traditional Islam’s potential and limitations for expanding civil society and harnessing grassroots enthusiasm
Benussi Matteo - One of the best experts on this subject based on the ideXlab platform.
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“Sovereign” Islam and Tatar “Aqīdah”: normative religious narratives and grassroots criticism amongst Tatarstan’s Muslims
'Organisation for Economic Co-Operation and Development (OECD)', 2020Co-Authors: Benussi MatteoAbstract:Funder: University of CambridgeAbstract: “Traditional Islam” has emerged in the post-Soviet Republic of Tatarstan (Russian Federation) as a powerful if contentious discursive trope. In this paper, I look at traditional Islam and its conceptual twin, “non-traditional Islam”, as normative governmental tools aimed at defining acceptable or unwelcome form of religious commitment in an environment in which the rapid success of Sunni piety trends after socialism’s end has exacerbated the anxieties of both state institutions and a predominantly secular public. Traditional Islam’s multiple facets are explored, with particular attention given to the aspects of heritage-making, at the local (Republican) level, and loyalty-fostering at the national (all-Russian) level. The concept’s genealogy, spanning different phases of Soviet and post-Soviet history, is analysed in detail. In addition, I focus on the reception of the traditional/non-traditional Islam discourse amongst grassroots pious Muslims, highlighting instances of criticism, lampooning, rejection, but also qualified acceptance. The concluding sections of my paper touch on “theological” traditional Islam’s potential and limitations for expanding civil society and harnessing grassroots enthusiasm
