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THE SOCIO-CULTURAL LEGACY OF SAIDNOSIR MIRJALILOV WITHIN THE
JADIDIST MOVEMENT
Yusupov Aminjon A’zamjonovich
Fergana State Technical University
Department of Social Sciences and Sport.
https://doi.org/10.5281/zenodo.17517485
Abstract.
This paper examines the socio-cultural contributions of Saidnosir Mirjalilov,
one of
the prominent figures of the Jadidist movement in early 20th-century Turkestan. As a
reformer and intellectual, Mirjalilov played a critical role in promoting modern education,
national identity, and cultural revival among the Muslim communities of Central Asia. He
founded one of the first new-method (usul-i jadid) schools in Turkestan, advocating for
progressive curriculum reforms and the integration of science, secular subjects, and mother-
tongue instruction into traditional Islamic learning. Beyond his educational efforts, Mirjalilov
was active in shaping public discourse through print media and was involved in broader
initiatives for cultural and spiritual renewal. This study contextualizes Mirjalilov’s efforts within
the wider Jadidist framework and explores how his work contributed to the emergence of modern
Uzbek identity and intellectual consciousness. His legacy continues to influence contemporary
understandings of enlightenment, resistance, and cultural identity in post-Soviet Central Asia.
Keywords:
Saidnosir Mirjalilov, Jadidism, Central Asia, Turkestan, Cultural reform,
Educational modernization, Usul-i Jadid schools, Muslim intellectuals, National identity, Socio-
political activism, Islamic modernism, Enlightenment in Turkestan, Uzbek history, Colonial
resistance, Soviet repression.
СОЦИОКУЛЬТУРНОЕ НАСЛЕДИЕ САИДНОСИРА МИРДЖАЛИЛОВА В
ДЖАДИДИСТСКОМ ДВИЖЕНИИ
Аннотация.
В данной статье рассматривается социокультурный вклад
Саидносира Мирджалилова, одного из видных деятелей джадидистского движения в
Туркестане начала XX века. Будучи реформатором и интеллектуалом, Мирджалилов
сыграл решающую роль в развитии современного образования, национальной
идентичности и культурного возрождения мусульманских общин Центральной Азии. Он
основал одну из первых новометодных школ (усул-и джадид) в Туркестане, выступая за
прогрессивные реформы учебных программ и интеграцию науки, светских предметов и
обучения на родном языке в традиционное исламское образование. Помимо своей
образовательной деятельности, Мирджалилов активно формировал общественный
дискурс через печатные СМИ и участвовал в более широких инициативах по культурному
и духовному возрождению. Данное исследование рассматривает деятельность
Мирджалилова в контексте более широкого круга джадидистских идей и исследует, как
его работа способствовала формированию современной узбекской идентичности и
интеллектуального сознания. Его наследие продолжает влиять на современное понимание
просвещения, сопротивления и культурной идентичности в постсоветской Центральной
Азии.
Ключевые слова:
Саидносир Мирджалилов, джадидизм, Центральная Азия,
Туркестан, культурная реформа, модернизация образования, школы усул-и джадид,
мусульманская интеллигенция, национальная идентичность, общественно-политический
активизм, исламский модернизм, Просвещение в Туркестане, история Узбекистана,
колониальное сопротивление, советские репрессии.
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Introduction.
The early 20th century in Central Asia was marked by dramatic
transformations in response to colonial pressures, political fragmentation, and the intellectual
awakening of Muslim societies. One of the most significant reformist movements to emerge
during this period was
Jadidism
— a cultural and educational revival led by Muslim modernists
who sought to reconcile Islamic traditions with contemporary social, scientific, and political
developments. The Jadidist movement in Turkestan, in particular, became a catalyst for national
awakening, modern education, and socio-political activism.
Among the notable figures of this movement was Saidnosir Mirjalilov, an influential
intellectual, entrepreneur, and educational reformer. Though not as widely recognized in
mainstream historiography, Mirjalilov played a key role in shaping the cultural and intellectual
direction of the Jadidist movement in Turkestan. He established new-method schools (
usul-i
jadid
) that introduced secular subjects and critical thinking into traditional Islamic education. His
work extended beyond education: he was active in cultural publishing, civic organization, and
early political autonomy efforts, including the short-lived Turkestan Autonomy in 1917.
This paper explores Mirjalilov’s enduring socio-cultural legacy by situating his life and
work within the broader framework of Jadidism. By examining his contributions to educational
reform, cultural identity, and the intellectual awakening of Turkestan's Muslims, the study
reveals the impact of his ideas on the region’s modern development and his symbolic role in the
resistance against colonial domination and ideological repression.
Literature Review.
The study of Jadidism in Central Asia has grown significantly over
the past three decades, as historians and scholars seek to reassess Muslim modernist movements
in the context of Russian colonialism, Soviet repression, and post-Soviet national identity
formation. Much of the foundational work has been shaped by scholars such as Adeeb Khalid,
who in
Making Uzbekistan
(2015) and other works, has argued that Jadidism represented a
distinct indigenous modernism aimed at moral, cultural, and political renewal of Turkestan’s
Muslim society.
Khalid (2020) further explores the political aspirations of Jadid leaders in his article
The
Quest for Autonomy in Turkestan
, highlighting their attempts to establish the Turkestan
Autonomy in 1917–1918. While many studies focus on prominent Jadids such as Abdurauf Fitrat,
Munawwar Qori, or Ismail Gasprinski, figures like Saidnosir Mirjalilov remain underrepresented
in English-language scholarship, despite their significant contributions.
Several recent regional studies have begun to fill this gap. Olimova (2025) and Tojiyeva
(2020) analyze Mirjalilov’s role in educational reform and civil activism, particularly his
establishment of
usul-i jadid
schools and involvement in civic associations such as the "Komak"
organization. Aminjonovna (2023) underscores his efforts in spreading national consciousness
and cultural revival through print media and grassroots institutions.
Auanasova et al. (2025) emphasize the strategic leadership of Jadids like Mirjalilov in
shaping the ideological foundations of statehood in early 20th-century Central Asia. Meanwhile,
Kamp and Karimov (2022) provide insight into the legacy of Jadid families during the Soviet
period, tracing how Mirjalilov's descendants and peers were affected by Stalinist purges.
Overall, the existing literature acknowledges the transformative impact of Jadidism but
often underplays the specific socio-cultural initiatives led by figures like Mirjalilov. This study
aims to address that gap by offering a focused analysis of his educational and cultural activities,
positioning him as a key contributor to the intellectual modernization of Turkestan.
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Educational Reform and Usul-i Jadid Schools
Saidnosir Mirjalilov’s most enduring contribution to the Jadidist movement lies in his
commitment to modern education as a vehicle for cultural revival and national awakening. In an
era when traditional
maktabs
relied on rote learning and classical texts, Mirjalilov championed
usul-i jadid
— the "new method" — which emphasized phonetic reading, arithmetic, natural
sciences, geography, and instruction in the native language.
By founding one of the first Jadid schools in Turkestan, Mirjalilov sought to produce a
generation of Muslims who could engage with both Islamic values and contemporary knowledge
systems. His curriculum reforms were inspired by similar movements in Crimea and the Volga-
Ural region, but were adapted to the cultural realities of Turkestan. He also supported teacher
training and published educational materials that reflected the cultural and linguistic identity of
the local population.
Mirjalilov viewed education not merely as a technical tool but as a form of resistance —
a way to decolonize the Muslim mind and instill a sense of dignity and autonomy under Russian
imperial rule.
Cultural Revival and Print Media
Beyond the classroom, Mirjalilov was deeply engaged in cultural production and public
discourse. He supported and contributed to local print media, which served as a platform for
Jadidist ideas such as moral reform, national unity, and civic responsibility. Although most of his
writings have not survived due to Soviet censorship and archival loss, contemporaries
remembered his essays and editorials as insightful and provocative.
The Jadid press — including newspapers like
Taraqqiy
,
Shuhrat
, and
Hurriyat
— became
instrumental in spreading modernist thought. Mirjalilov used these platforms to critique social
stagnation, encourage self-discipline among youth, and promote gender equality in access to
education.
He was also involved in theatrical and literary circles, supporting cultural initiatives that
blended traditional forms with modern content. In doing so, he helped reframe Islam not as a
barrier to progress but as a foundation for ethical renewal and nation-building.
Public Engagement and National Consciousness
In line with broader Jadidist goals, Mirjalilov actively participated in civic organizations
and reformist societies, such as the
Komak
society — a charitable and educational association
that provided scholarships, distributed textbooks, and organized community lectures. Through
such networks, he mobilized support for educational projects and fostered solidarity among the
emerging intelligentsia.
His political activism peaked during the turbulent years following the 1917 Russian
Revolution. As one of the leaders of the short-lived Turkestan Autonomy based in Kokand,
Mirjalilov advocated for a self-governing, multi-ethnic Muslim state rooted in democratic and
Islamic values. Although the autonomy was crushed by Bolshevik forces in 1918, the attempt
reflected the vision of Jadidists like Mirjalilov, who sought both cultural self-determination and
political sovereignty.
His later persecution and execution under Stalin in the 1930s marked the tragic silencing
of an entire generation of reformers, but his ideas and efforts remain embedded in the cultural
memory of modern Uzbekistan.
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Conclusion
Saidnosir Mirjalilov represents a remarkable yet often overlooked figure in the
intellectual and cultural renaissance of early 20th-century Turkestan. As a reformer deeply
committed to education, social renewal, and national identity, his efforts embodied the core
ideals of the Jadidist movement. Through his pioneering establishment of
usul-i jadid
schools,
support for cultural media, and engagement in civic organizations, Mirjalilov played a vital role
in laying the foundations of a modern, self-aware Muslim society in Central Asia.
His belief in the transformative power of knowledge, and his insistence on integrating
Islamic values with scientific and secular education, positioned him at the forefront of Central
Asian enlightenment thought. Moreover, his active participation in the Turkestan Autonomy
movement illustrated his dedication not only to cultural revival but also to political self-
determination.
Although his life was tragically cut short by Soviet repression, Mirjalilov’s socio-cultural
legacy endures. Today, he stands as a symbol of enlightened resistance — a bridge between
tradition and modernity, and a voice that continues to inspire efforts to preserve cultural identity,
promote critical education, and resist authoritarian erasure in the region.
This study affirms that understanding figures like Mirjalilov is essential to grasping the
historical roots of contemporary Uzbek identity and the ongoing search for cultural and
intellectual autonomy in post-colonial Central Asia.
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