Jadidism (Arabic: جديد‎‎ jadīd — "new") was a socio-political and educational movement that played an important role in the life of the intelligentsia of Turkestan, the Caucasus, Crimea, and Tatarstan in the late 19th and early 20th centuries.

Jadidism first emerged in the 1880s in Crimea. From the 1890s, it began to spread in Central Asia.

Initially, Jadidism functioned as a cultural movement. Representatives of this movement called for progress, the development of Turkic languages, the enrichment of literature in these languages, the study of secular sciences, the use of scientific achievements, and the struggle for gender equality. Later, the Jadids began to promote the ideas of Pan-Turkism.

During the Soviet era, literature described Jadidism as a "bourgeois-liberal, nationalist movement," and it was heavily criticized. Only after the collapse of the USSR were the names of the representatives of Jadidism restored.

Origins

Jadidism first emerged in the 1880s among the Crimean Tatars under the leadership of Ismail Gaspirali.

Representatives of the movement often called themselves progressive reformers and later became known as the Jadids. The advanced intellectuals of that time realized that the local population was lagging behind global development and understood the need for social reforms. In essence, Jadidism was a political movement. Its formation and subsequent decline can be divided into four periods:

• In Turkestan, Bukhara, and Khiva, these periods cover the years 1895–1905, 1906–1916, 1917–1920, and 1921–1929.

First Period (1895–1905)

During this period, the Russian Empire firmly established its rule in Turkestan. The Russian authorities not only limited the powers of local khans and the emir but turned them into puppets, creating favorable conditions for Russian and Western investors. The interests of various companies and joint-stock societies were prioritized over the needs of the local population. Religious beliefs and customs were ignored, and disrespect toward them increased. Experienced qadis (judges) were replaced with inexperienced officials, corruption flourished, and social injustice intensified. Madrasas and schools were restricted, traditional place names were replaced with Russian ones, and qadis were even forced to wear crosses during court proceedings.

Progressive intellectuals understood the need to awaken the people from centuries of backwardness and began their struggle for change through enlightenment. Under these historical conditions, Jadidism found fertile ground for development in Turkestan.

Among the Jadids were prominent scholars, specialists in industry and agriculture, and cultural figures who dreamed of seeing their homeland prosperous and independent. Their struggle for Turkestan’s independence focused on the following areas:

• Expanding the network of new-method schools

• Sending talented young people to study abroad

• Establishing various educational societies and theater troupes

• Publishing newspapers and magazines

• Raising public political consciousness to create a national-democratic state

Jadid intellectuals understood that these goals could only be achieved if a strong political party was established.

Ideas and Goals

The main ideas and goals of Jadidism were:

• Liberating Turkestan from medieval backwardness and religious fanaticism

• Reforming Sharia law

• Spreading education among the people

• Struggling to establish an autonomous government in Turkestan

• Introducing a constitutional monarchy and parliament in Bukhara and Khiva

• Later, establishing a democratic republic and a free, prosperous society

• Introducing a stable national currency and creating a national army

In cities such as Tashkent, Fergana, Bukhara, Samarkand, and Khiva, Jadidism took shape through cultural and educational societies and organizations founded by progressive thinkers.

Branches of Jadidism in Turkestan

Jadidism in Turkestan is divided into three branches based on its geographical distribution:

1. Turkestan Jadidism

2. Bukhara Jadidism

3. Khiva Jadidism

Turkestan Jadidism

There were some differences between the Jadids of Turkestan, Bukhara, and Khiva. In Turkestan, the Jadid movement was mainly based on the intelligentsia. These people led the struggle against Tsarist colonial rule, advocating first for autonomy and later for the full independence of Turkestan.

Bukhara Jadidism

Jadidism in Bukhara emerged under more challenging socio-political conditions. It consisted mainly of progressive intellectuals, religious scholars (mullahs), small merchants, craftsmen, and government officials. Initially, the influence of the Jadids among peasants and soldiers was weak. They advocated for economic and administrative reforms, such as reducing taxes. At first, the Jadids attempted to implement reforms within the framework of the Bukhara Emirate.

The first new-method school in Bukhara was opened by a peasant named Juraboy from Vabkent.

However, conservative religious scholars opposed the Jadids, rejecting any reforms or new ideas. At the beginning of the 20th century, Bukhara's society was divided into two groups:

• Progressive reformers led by Ikrom Domla

• Conservatives led by Mulla Abdurazzoq

In 1908, the "Bukhoro-i Sharif Company" was established to publish textbooks and engage in book trading. The organizers were:

• Ahmadjon Hamdiy (Abusaidov)

• Usmonkhoja Polatkhojayev (Usmon Khoja)

• Homidkhoja Mehriy

• Abdulvohid Burhonov

• Abdulqodir Muhiddinov

• Sadriddin Ayni

• Abdurahmon Sa’diy

In December 1909, the Jadids secretly established the "Tarbiyai Atfol" ("Children’s Education") society in Bukhara. The founders included Abdulvohid Burhonov, Homidkhoja Mehriy, Ahmadjon Hamdiy, Mukammil Burhonov, and Hoji Rafe.

This society sent young people from Turkestan and Bukhara to study in Istanbul under the "Bukhara General Education Society." Education abroad had a profound impact on their worldview.

Although Jadidism began simultaneously in Bukhara and Turkestan, the harsh conditions in the emirate accelerated its development. By 1910, the Jadid movement in Bukhara had taken on an organized form, and a political party was established based on the "Tarbiyai Atfol" society.

Jadidism in Khiva

At the beginning of the 20th century, Jadidism in Khiva developed under somewhat different historical conditions. It mainly consisted of two currents. The right wing of the movement united owners of industrial enterprises and large merchants in the khanate. This wing was led by Islam Khoja, the chief minister of the Khiva Khan Asfandiyar Khan. The right-wing Jadids aimed to preserve the authority of the khan while implementing socio-economic reforms to promote the development of a free market economy.

The left wing of Jadidism in Khiva, on the other hand, brought together small investors, craftsmen, and representatives of various social groups, with Qozikalon Bobooxun Salimov as its leader. Their goal was to increase public political awareness through the establishment of new-method schools. In 1904, a "Charitable Society" was founded, and with its support, the first new-method school was opened in Khiva on November 10, 1904. The Khivan Jadids did not limit themselves to educational activities but also opposed the khanate's rule. Until World War I, Khiva's Jadid movement had no central organization or official documents. However, by August 1914, the movement had transformed into a political party.

Founders of Jadidism in Turkestan

Among the pioneers of the Jadid movement in Turkestan were Mahmudhoja Behbudiy, Abduqodir Shukuriy, Ajziy (from Samarkand), Munavvarqori Abdurashidkhanov, Abdulla Avloniy, Majid Qori Qodiriy, Ubaydullakhoja Asadullakhojayev (Ubaydulla Khojayev), Toshpoʻlatbek Norbotabekov (from Tashkent), Fitrat, Fayzulla Khojayev, Usmonkhoja Polatkhojayev, Abdulvohid Burhonov, Sadriddin Ayniy, Abdulqodir Muhiddinov (from Bukhara), Obidjon Mahmudov, Hamza, Choʻlpon, Is’hoqxon Ibrat, Muhammadsharif Sofizoda (from the Fergana Valley), Boltihoji Sultonov, Rahmonberdi Madazimov, Fozilbek Qosimbekov (from Osh district), Polvonniyoz hoji Yusupov, and Bobooxun Salimov (from Khorezm).

Literature and Arts

The Russo-Japanese War of 1904–1905, the Russian Revolution of 1905–1907, the Iranian Revolution of 1905–1911, and the Young Turk Revolution of 1908 significantly influenced the worldview of the Jadids. They gathered around newspapers and journals, new-method schools, libraries, reading rooms, and amateur theater troupes. Many of them were prominent writers and poets who created a new national literature. Literature kept pace with contemporary events, and by the 1910s, enlightenment and freedom became its central themes. Concepts such as "nation" and "homeland" appeared in literary works, inspiring patriotic poetry. Modern epic storytelling emerged, journalism flourished (with figures like Behbudiy, Fitrat, Munavvarqori, and Mirmuhsin), and realistic prose took shape. For this reason, post-independence Uzbek literature classified this period as the "National Awakening Era Literature."

This literary renaissance also extended to cultural life. The Jadids introduced a truly national theater to the Uzbek people. The emergence of a national printing press facilitated book publishing. Influenced by European polyphonic music, the Jadids advocated for the reform of Uzbek traditional music. In 1919, at the initiative of the Jadids, the national branch of the Turkestan People's Conservatory was established in the old city of Tashkent (in the building near the present "Turon" library). Through these artistic endeavors, they sought to elevate national identity and advance various forms of art.

Press

During the Jadid movement, a distinct press emerged. In Tashkent, newspapers such as "Taraqqiy" (1905–1906, edited by Ismoil Obiliy), "Xurshid" (edited by Munavvarqori), "Shuhrat" (1907–1908, edited by Abdulla Avloniy), "Osiyo" (edited by Ahmadjon Bektemirov), and "Tujjor" (edited by Saidkarimboy Saidazimboy oʻgʻli) were published. Bukhara saw the publication of "Buxoroyi Sharif" (1912, edited by Mirzo Jalol Yusufzoda) and "Turon" (edited by Ghiyas Maksum Husayniy). In Samarkand, "Samarqand" (1913, edited by Mahmudhoja Behbudiy) was published, while "Sadoyi Turkiston" (edited by Ubaydullakhoja Asadullakhojayev) appeared in Tashkent, and "Sadoyi Fargʻona" (edited by Obidjon Mahmudov) was printed in Kokand. The press played a crucial role in awakening the nation, exposing colonial exploitation, and calling for unity.

Social and Political Activities

Between 1906 and 1916, the Jadid movement defined its direction. The press informed the public about the changing times and encouraged self-awareness. Notable figures such as Ubaydullakhoja Asadullakhojayev advocated for reforms in taxation, education, and governance. The movement also established organizations such as "Erk," "Turon," and "Teachers' Society," aiming to ensure national rights and social development.

The Jadids operated under the slogan "Freedom, Equality, and Justice." They actively opposed the Tsarist government's decision to conscript Turkestan's population into World War I labor battalions. Leaders like Ubaydullakhoja Asadullakhojayev and Mirkomilboy Mirmoʻminboyev traveled to St. Petersburg to protest this decree. By December 1916, the State Duma acknowledged that the Tsar's decree was unlawful, and the conscription policy was overturned with the February Revolution of 1917.

Panturkism and Nationalism

In 1917, the Jadid movement entered a new phase. Following the February Revolution, Uzbek, Tatar, and Kazakh intellectuals sought unity, forming the "Shuroi Islomiya" society on March 14, 1917. This organization aimed to educate the population about freedom and equality while advocating for the autonomy of Turkestan. The idea of uniting Turkic peoples gained traction, with discussions on establishing a federative or autonomous state for Uzbeks, Kazakhs, Kyrgyz, Karakalpaks, Bashkirs, Tatars, and Turkmens.

As the struggle for Turkestan's autonomy intensified, Jadid organizations such as "Shoʻroi Islomiya," "Turon," "Shoʻroi Ulamo," and "Ittifoqi Muslimin" emerged in Tashkent, alongside "Gʻayrat" in Kokand and "Young Bukharians" in Bukhara. However, the lack of political experience hindered their efforts. Although leaders like Mustafa Choʻqay and Zakiy Validiy recognized that St. Petersburg would never grant independence, they joined forces with local Jadids to continue the fight for self-determination.

Ultimately, the Jadid movement significantly influenced the social, political, and cultural landscape of Central Asia, leaving a lasting legacy in the region’s history.