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Control and Subversion makes an important contribution to the study of Muslim societies in general, while also being a unique study of a neglected area – post-Soviet Tajikistan – a country gaining increasing importance in the international arena of Central Asia. The book presents an intimate view of this society, told through ethnographically collected life histories, unusually including men’s as well as women’s. Despite developing significant gender theories (notably reframing work of Judith Butler), and maintaining high academic standards, it remains as readable as a popular novel.
Control and Subversion investigates the relationship of gender to the inner workings of social control, such as exposing ways in which Tajik society threatens men’s masculinity, thereby bringing them to force family members into conformity, irrespective of the suffering this may cause. It examines how masculine and feminine gender characteristics influence personal relationships and explores gender relations at their most intimate – from the secret musings of adolescent girls, through the painful experiences of young men, to the trauma of sexual initiation. Although largely concentrating on contemporary life, the book also discusses historical materials and Soviet influence on Tajik society. Control and Subversion is essential reading for anyone interested in Central Asia, Muslim societies, the lives of Muslim women, or gender in a Muslim context.

A powerful exposition of how culture shapes social and political change.

"Transition" is the name typically given to the time of radical change following the fall of communism, connoting a shift from planned to market economy, from dictatorship to democracy. Transition is also, in Michael Kennedy’s analysis, a culture in its own right-with its own contentions, repressions, and unrealized potentials. By elaborating transition as a culture of power and viewing it in its complex relation to emancipation, nationalism, and war, Kennedy’s book clarifies the transformations of postcommunism as well as, more generally, the ways in which culture articulates social change. This ambitious work is, in effect, a nuanced critical-cultural sociology of change.

Kennedy examines transition culture’s historical foundation by looking at the relationship among perestroika, Poland, and Hungary, and considers its structure and practice in the following decade across fields and nations. His wide-ranging analysis-of the artifacts of transition culture’s proponents, of interviews with providers and recipients of technical assistance in business across Eastern Europe, and of focus groups assessing the successes and failures of social change in Estonia and Ukraine-suggests a transition culture deeply implicated in nationalism. But this association, Kennedy contends, is not necessarily antithetical to transition’s emancipation. By reconsidering transition culture’s relationship to the Wars of Yugoslav Succession and communism’s negotiated collapse in Poland and Hungary, he shows how transition might be reconceived in terms of solidarity, freedom, and peace. Distinguished by its focus on culture, not only within particular nations but in the transnational community organized around transition, this book will help reframe the debate about postcommunist social change.