Dzhemal was born in Moscow in 1947. He studied at the Institute of Oriental Languages at Moscow State University, and was one of the members of the "Iuzkinskii Circle" (Южинского клуба) of Soviet dissidents that had been in existence since the 1960s, and included the poet Evgenii Golovin (1938-2010) and the novelist Yuri Mamleev (1931-2015). This group develeoped an interest in Gurdjieff, and then in Traditionalism, and was also joined by Alexander Dugin.
Dzhemal and Dugin became friends, and together joined Pamyat, the first ever independent political organization to come into being in the USSR. After the collapse of the USSR, both Dzhemal and Dugin left Pamyat and proceeded independently, though both they and their respective followers remained generally on good terms. While Dugin became one of the leaders of the National Bolshevik Party, Dzhemal established the Party of the Islamic Renaissance in Astrakhan (in southern Russia), and then returned to Moscow, where he established and led the Islamic Committee of Russia. Neither organization was particularly significant, but Dzhemal himself became well known, both in the mainstream media and through his own books, which criticized modernity, especially in its global liberal form, from a perspective that mixed Traditionalism, politics, radicalism, and Islam. He had a small, informal group of followers.
رحمه الله
5 comments:
Sorry to disappoint you, but Geydar Dzhemal wasn't a traditionalist, at least in last years of his life and he was strictly opposing him self to traditionalism as he was seeing them as a threat to muslims..
I don't know about the last years of his life, but in earlier years he was certainly a Traditionalist. We met twice and discussed these issues.
https://jamallegacy.medium.com/dzhemal-vs-guenon-e98a55f96c8a
Can you speak more on this Mark? There seems to be a very interesting history of how Geydar Dzhemal formed his worldview and philosophy. From what I've read he was a Islamist/Jihadist who pioneered his own eschatological revolutionary Jihadism critical of the Traditionalists and traditionalism (even though he used it in his own way).
I have found his writings relevant and elusive within the political circumstances more so than that of Dugin. However, of course not grounded within the spiritual path towards God having union with God. Following more the lines of Julius Evola within an Islamic jihad setting which is just fundamentalism. My perspective is that Dzhemal has used Traditionalism to enforce his political analysis to projection jihadism.
If you can speak to any of this Mark it would be much appreciated thank you.
Here is some of Geydar Dzhemal’s articles
AMERICAN "TRAGEDY": HTTP://WWW.KONTRUDAR.COM/STATYI/AMERIKANSKAYA-TRAGEDIYA
TRAP FOR EURASIA: HTTP://WWW.KONTRUDAR.COM/STATYI/LOVUSHKA-DLYA-EVRAZII-31072012
WHY CAN'T IRAN AND RUSSIA BE PARTNERS IN REAL LIFE?: HTTP://WWW.KONTRUDAR.COM/STATYI/POCHEMU-IRAN-I-ROSSIYA-NE-MOGUT-BYT-PARTNERAMI-V-REALNOY-ZHIZNI
"THE WAR WILL BE A DISASTER NOT ONLY FOR IRAN, BUT ALSO FOR THE RUSSIAN STATE": HTTP://WWW.KONTRUDAR.COM/STATYI/VOYNA-STANET-KATASTROFOY-NE-TOLKO-DLYA-IRANA-NO-I-DLYA-ROSSIYSKOGO-GOSUDARSTVA
Discourse between Yaqub Zaki and Geydar Dzhemal. Political islam, neo-ottoman project, Russia, China: https://www.youtube.com/watch?v=eTBxNpCHeEg
Thanks for those links. As I said in response to an earlier comment, I don't know so much about the later period in his life, and I fully agree that it would be fascinating to see where he went. Traditionalism can be a destination, but it can also be a stepping stone to something else, and those "something else"s can also be really interesting.
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