Real and Perceived Islamophobia in Bishkek

Policy Brief Based on the results of the research work conducted within the framework of International Alert’s project “Constructive Dialogues Project is financed by on Religion and Democracy” funded by the European Union the European Union Real and perceived Islamophobia in Bishkek

Urmat Kaleev, Izaura Maseitova Mentor: Emil Nasritdinov ing religiosity and Islamic practices in the sovereign Kyrgyzstan. Previ- ous research1 indicates that one third of instances of social aggression Resume in the country is based on Islamophobia This research explores the phenome- and that Islamophobia leads to social di- non of Islamophobia – negative attitude vision, religious conflicts, family break- towards Islam and Muslims in Bishkek, ups, marginalization of a practicing the capital of Kyrgyzstan. The research Muslim community and favorable ground work was conducted among the ordinary for the growth of radical ideology. So population of Bishkek and among the far, the post-Soviet Islamophobia in Kyr- representatives of secular and Muslim gyzstan was studied only in the media communities. The research shows that space. This research aimed to assess Islamophobia in Bishkek has a latent the character and the scale of Islam- character; there are strong Islamopho- ophobia on the streets of Bishkek, the bic sentiments, but they rarely manifest capital city, which has a more ethnically themselves in real actions. Research and religiously diverse population than identified five main factors, which in- the rest of the country. crease Islamophobia: (1) Islamic visual images, (2) demographic factors (age, Methodology ethnicity and gender), (3) place of res- The research combined quantitative and idence, (4) alleged Islamic challenge of qualitative methods. The questionnaire ethnic identity and (5) alleged Islamic survey of urban residents included 400 challenge of private-public boundaries. respondents of different ethnic groups living in the city center, micro-districts Introduction and urban periphery. The survey of The origins of Islamophobia in Kyrgyz- practicing Muslims included 100 male stan can be traced back to the strong and female respondents. Series of in- anti-religious propaganda of Soviet depth interviews and focus group dis- times, when the state cultivated very cussions with representatives of both negative attitude towards religion as a secular and religious communities and whole and to Islam in particular. This with experts in the field of religion is one of the main reasons why a large complemented the survey data. part of secular population today has negative attitude towards rapidly grow-

1. A study conducted in the framework of the School of Peacemaking and Media Technolo- gy in Central Asia in 2016 http://www.ca-mediators.net/ru/issledovaniya/ Attitude to Islam and level of Islamophobia In general, the city residents view Islam positively. They also have appreciation of Islamic holidays and welcome the construction of mosques, azan and even the idea of extending lunch hours on Fridays. The main negative image they associate with Islam is that of polygamy. In addition, city residents have negative view on three visual Islamic images: beard for young men, Muslim clothing for men and hijab for women.

Women, people of older age, atheists, representatives of European ethnic groups (Russian, Ukrai- nians etc.) and residents of the city center are more Islamophobic.

Experience of practicing Muslims On a scale from 0 to 4, how often do you experience Practicing Muslims experience open Islamopho- negative atttude because of your religion? bia quite rarely. Many respondents (men in particular) think that the level of Islamophobia 0.13 From family members is gradually decreasing as more people get to 0.18 From representatives of other religions know about Islam and as Islamic images and 0.22 From law-enforcement agencies practices become more and more normal for 0.26 At study/work place city residents. Those practicing Muslims, who 0.27 From representatives of other ethnic groups nonetheless face negative attitude, are more 0.32 From relatives likely to experience it on the streets, in media 0.37 On social networks and while discussing religious issues. They expe- 0.4 From state officials 0.6 In mass media 0.78 On the streets

4 3.5 3 2.5 2 1.5 1 0.5 0 rience more Islamophobia from the representatives of older generation. The respondents consider low level of religious competency among both general population and practicing Muslims to be the main reasons of Islamophobia.

Women experience Islamopho- bia, humiliation on religious grounds and even physical violence more often than men, particularly in family settings (from less religious family members), on the streets and while applying for jobs. This is often related to wearing hijab.

Men are more likely to experience Islamophobia at work, school, in media, social media and from law enforcement agencies. Men in Muslim clothing and headdress often experience Islam- ophobia on the streets.

“There were days when I suffered and cried Expert views because of rude attitude of people towards Experts consider the level of Islamophobia to me. Once I was on a bus on my way to the be high in Kyrgyzstan, but lower than in other university when an elderly man scolded and post-Soviet countries. They see many Islam- insulted me all the way through the journey. ophobic sentiments in the speeches of various There was not a single person who stopped him state officials and public figures and on media and said: ‘Do not say that, do not do it’. I said: and social networks. They believe Islamopho- ‘I am fasting, sir, please stop,’ but he contin- bia can be used as a political instrument and ued to scold me. I wanted to get off the bus, lead to physical violence. but I stayed because I was getting late for my classes. Then I started crying. I remember that They see personal experience, education, he was tall, wearing glasses, under 60 years lack of reliable information about Islam, low old. Until now, this terrible picture is in front religious competency (both among secular of my eyes.” and religious communities), large number of mosques and travel of Kyrgyzstani citizens “I’m now in my second marriage. In the first to Syria, Iraq and Afghanistan to participate marriage, my ex-husband reproached me all in military activities, as the main reasons of the time for wearing headscarf, saying that I Islamophobia. was a terrorist. He himself was far from religion. All the time he mocked me: ‘Allahu Sources of Islamophobia, according to ex- Akbar! We need to be afraid of you, you are a perts, include representatives of older gener- real terrorist.’ Moreover, his parents told me: ation, social networks, ‘war on terror’ waged ‘What are you wrapped up in? Take all of this by the West in Afghanistan and Middle East, off.’ Now, thanks Allah, everything is fine with which is accompanied by the ‘war on Islam’ in my second husband. I even attend courses and the media. lectures on religion.” Conclusions Recommendations to reduce the level of The research report identified five main fac- Islamophobia tors that reinforce Islamophobia. 1. Raise awareness about religion as a whole 1. Appearance – Islamophobia is formed on the and Islam in particular in educational institu- basis of visual images associated with Islam. tions through TV public channels, radio and Hijab, Muslim clothing, beard for young men online media in cooperation with the Muslim and other Islamic images stand out strongly clergy of the Kyrgyz Republic, scholars on against the background of secular population religion, religious educational organizations, of the city and may cause hostility and irrita- etc. Awareness-raising and religious education tion among people on the streets and in vari- are important for both secular and religious ous institutions. communities.

2. Demographic factors (age, ethnicity and 2. Prevent and resolve conflicts on religious gender): older generation (brought up in the grounds; prevent violence, insults, and foster context of Soviet anti-religious propaganda), a constructive dialogue between secular and representatives of European ethnic groups religious communities. (most of whom are not Muslims) and women have more negative attitude to Islam and 3. Muslim community representatives should Muslims. Women also suffer from Islamophobia work to improve their own image (both exter- more often than men. nal and social) and broaden their worldviews. They should be more actively involved in pub- 3. Place of residence: people who live in the lic life and rely on the principles of tolerance, city center are more Islamophobic than peo- respect, humanness and politeness. ple who live in the outskirts. This may be due to the difference in age and ethnic composi- 4. Religious leaders should work on promot- tion of residents in these areas. ing respect towards state policy, principle of secularism and representatives of secular 4. Ethnic identity - many residents believe communities. They should also promote inte- that modern Islamic influences are foreign for gration into public life rather than separation Kyrgyzstan and contradict traditional Kyrgyz from it. culture.

5. The boundary between private and public: many residents believe that religion should not go from personal private space into public domain. They have negative attitude to public Islamic preaching, especially on such sensitive private topics as family relations and polygamy.

This policy brief is based on the research results conducted within the framework of International Alert project “Constructive Dialogues on Religion and Democracy”. Young researchers, trained by the project in 2017 and 2018, conducted the mentioned research work.

Editorial team: Shakirat Toktosunova, Project Director, Country Represenative of International Alert in the Kyr- gyz Republic and Rasul Momunaliev, Project Manager.

This publication has been prepared with the financial support of the European Union.The content of this publication is the International Alert’s responsibility and does not reflect the views of the European Union.

Project is financed by on Religion and Democracy” funded by the European Union the European Union Ethnic values as a factor of creating the civic identity in Kyrgyzstan

Aisalkyn Toibaeva, Ali Djusubaliev, Meerim Subanbekova, Hurbolot Zaiyrbek uulu Mentor: Zailabidin Ajumamatov Introduction Today, one can notice a significant increase in the role of ethnic factors in public life, particularly in the ideology of various movements aim- Resume ing to uphold cultural, language, ethnic The study analyzed the formation of and religious identities. According to civic identity in two cities of Kyrgyzstan ethno-psychological dictionary, ethnic (Bishkek and Osh) through the prism of values are “a set of spiritual ideals of five spheres related to ethnic values in representatives of certain ethnic com- Kyrgyzstan: self-identification, lan- munities, which reflect their historical guage, traditions, holidays, and ethnic originality”. The research aims to study clothing. The results revealed that eth- what this set is formed of and consid- nic values are more important than others how citizens of the republic treat er values in all five spheres: ethnicity such components of ethnic identity as is more important than citizenship and values, customs, traditions, language, religion in self-identification; people holidays and ethnic clothing. speak Kyrgyz language better than Rus- sian; ethnic traditions are important for Methodology 73% of respondents; and 90% observe The research was conducted in two (or partially observe) them; ethnic and main cities of Kyrgyzstan: Bishkek and religious holidays are more important Osh. The research focused on these than the state and secular ones; and cities because this is where the most 68% wear ethnic clothing (regularly or active changes take place in the under- sometimes). The research also revealed standing and practices of identity. It is significant differences between two cit- important to bear in mind that urban ies - ethnic values are more important population is more progressive and that for the residents of Osh city than for were such research to include villages, Bishkek residents; the southern capital the results could have differed signifi- continues to be more traditional. The cantly. It was also important to com- research concludes that the preserva- pare the cities from two historically and tion of ethnic values and development culturally different regions: the north of Kyrgyz language may serve as a unit- and the south. 200 respondents partici- ing factor for the country’s population. pated in the survey (100 per each city) However, it is very important to ensure and 24 in-depth interviews were carried that it does not lead to the growth of out. The discussion of research results conservatism and nationalism. is structured around five spheres related to ethnic values. Self-Identification «Perhaps, that is the feeling of patriotism, or I do not know, I think if I do not know the Kyrgyz The majority of respondents (42%) while an- language, then I do not know myself”(Aigerim, swering the question “Who are you?” identified 24, Bishkek). themselves first as Kyrgyz, Uzbek, etc. Citizen- ship (of the Kyrgyz Republic) was the second Ethnic traditions and customs important marker of identity (27%) and religion Nearly three quarters of respondents consider was the third (23%). Interestingly, more people ethnic traditions and customs important, and in Bishkek identified themselves by ethnicity 9 out of 10 respondents observe them fully or than in Osh. This might be because of the trage- partially. People in Osh are stronger observers dy of 2010 ethnic conflict and sensititvity of the of traditions and customs, while residents of question in Osh. Citizenship, religion and social Bishkek are somewhat more “modern”. status were more important factors of identity in Osh. Importance of ethnic traditions and customs No meaning 4% Self-‐identification Not important 23% Social status 5% Important 73% Religion 23% Citizenship 27% Following ethnic traditions and Ethnicity 42% customs Not following 9% Partially 40% 27% 39% 30% Following 51% 9% 57% 14% 15% 6% 1% 43% 52%

13% 38% 50%

Bishkek Osh Not following Partially Followoing

Bishkek Osh Language In the past, the majority of residents in both Holidays cities were Russian-speaking. Today the situa- According to findings, Kurban Ait and Orozo tion has changed completely. 62% of respon- Ait are the most important holidays. These are dents speak Kyrgyz fluently and only 46% are traditional Islamic holidays and many celebrate fluent in Russian. Moreover, there is a big dif- them as such. At the same time, they can also ference between Bishkek and Osh: Russian is be considered ethnic holidays, because they are spoken better in Bishkek while Kyrgyz is spoken celebrated by non-religious families too. Other better in Osh. public holidays, associated with civic identify Knowledge of languages include the Independence Day, the State Lan- guage Day and the Day of Constitution. These Fluent No knowledge are followed by less formal ethnic holidays of 63% 61% 59% Nooruz and Kalpak (Kyrgyz ethnic hat) Day. Soviet holidays such as the Day of Fatherland Defenders and the International Women’s Day 32% gradually loose their significance. According to our findings, ethnic and religious holidays are 8% more popular in Osh, while all other holidays 0% 1% 1% are more popular in Bishkek. More respondents from Osh had positive answers to the question Kyrgyz Russian Kyrgyz Russian “Do you celebrate ethnic holidays?”, which sup- Bishkek Osh ports our argument that Kurban Ait and Orozo Ait are seen as ethnic holidays. Conclusions Importance of holidays This research shows that ethnic values are be- coming more and more important components Christmas 18% of contemporary civic identity of urban citizens February 23, March 8 31% of the country. The analysis in all five spheres New Year 38% shows that ethnic values, which often overlap Kalpak Day 53% with religious ones, play a more important role Nooruz 57% than civic and secular ones. This is particular- Constitution Day 67% ly noticeable in the southern city of Osh. This State Language Day 67% suggests that globalization processes do not Independence Day 81% necessarily erase the uniqueness of local culture Orozo Ait 93% in Kyrgyzstan, but on the contrary, highlight and Kurman Ait 93% strengthen it. We see this as a positive development. Ethnic clothing If wearing ethnic clothes in the past was viewed Recommendations as a sign of backwardness, today trends are very We believe that the state should work towards different. There are many new popular brands, strengthening and reinforcing positive trends which produce ethnic clothing and more and in the popularity of ethnic values. In the era of more often we can see people wearing kalpaks, globalization, these values become the warrants chapans (ethnic coats) or tubeteikas (traditional of preserving the uniqueness of ethnic culture, hats): 40% of respondents wear ethnic clothes traditions, customs and language. The state regularly and 28% wear them occasionally. should encourage youth’s interest in ethnic Again, findings indicate that ethnic clothing is languages, holidays, clothing, etc. However, it is more popular in the south than in the north. very important to ensure that such a tendency would not lead to the growth of conservatism Wearing ethnic clothing and nationalism. Much effort must be made on positioning ethnic values in the context of global cultural diversity and changes related to new developments in science, modern technolo- gies and innovations. It is important that ethnic values become the basis for positive and progressive growth of society, not a backward force No, 33% Yes, 40% that pulls it to the past.

Sometime s, 28%

Данная аналитическая записка написана по результатам исследования проведенного в рамках проекта ThisInternational policy brief Alert is based «Конструктивные on the research диалоги results поconducted религии within и демократии». the framework Исследования of International были Alertпроведены project “Constructiveмолодыми исследователями, Dialogues on Religion обученными and Democracy”. в рамках Young деятельности researchers, проекта trained в 2017by the и project2018 годах. in 2017 and 2018, conducted the mentioned research work. Редакционная коллегия: EditorialШакират team: Токтосунова, Shakirat Toktosunova, директор проекта, Project представительDirector, Country International Represenative Alert of вInternational Кыргызстане; Alert in the Kyrgyz RepublicРасул Момуналиев,and Rasul Momunaliev, менеджер Project проекта. Manager.

ThisДанная publication публикация has been подготовлена prepared with при the поддержке financial Европейскогоsupport of the Союза.European Содержание Union.The даннойcontent публикацииof this publica - tionявляется is the International предметом ответственностиAlert’s responsibility организации and does notInternational reflect the Alert views и неof отражаетthe European точку Union. зрения Европейского Союза. © 2019. International Alert. All rights are protected. © 2019. Internatioanl Alert. Все права защищены. Policy Brief Based on the results of the research work conducted within the framework of International Alert’s project “Constructive Dialogues Project is financed by on Religion and Democracy” funded by the European Union the European Union The media’s role in covering religious topics and building a constructive dialogue on religion and democracy in Kyrgyzstan Roza Duisheeva, Abai Kenjekulov,

Aiperi Abdyvaeva growth in public Mentor: Mametbek Myrzabaev interest in religion. The strong indicator of this interest is a dramatic increase in the number of religious organizations. Liberal state policy Resume on religion and active work of for- This research is the first attempt eign missioners combined with the to examine the contemporary role financial support of foreign religious of mass media in covering religious organizations were among the reasons topics and building constructive dia- for the growing popularity of religion logues on religion and democracy in and increase in the number of reli- the Kyrgyz Republic. In order to inves- gious entities. Accordingly, the role of tigate this subject, a comprehensive media in affecting public opinion on analysis was conducted using both religious topics became particularly quantitative and qualitative methods. important. Media can serve as a fac- These included content analysis of tor of public stability but it can also publications of three domestic on- play a potentially negative role. line media agencies, interviews with experts and in-depth interviews/mass The goal of the research was to ex- questionnaire survey of population plore the role of media in covering in Bishkek and Osh cities. Research religious topics and in building con- portrayed main characteristics of structive dialogues on religion and published materials and analyzed the democracy. role of media in covering religious themes in the country. We concluded Methodology that building a constructive dialogue This research included was based on on religion and democracy is possible desk review and field research. Desk with government’s and civil society’s review included content analysis of active support of media activities, three online media sources: TV-Radio and with the use of modern jour- Company (KTRC, government); Azat- nalistic models that take into con- tyk (Liberty, international non-com- sideration local historic journalistic mercial); 24.kg (local). Field research traditions and national and traditional included interviews with experts and values of the Kyrgyz people. mass survey of 400 respondents (200 in Bishkek and 200 in Osh). This sur- Introduction vey involved active users of Internet Since Kyrgyzstan gained indepen- resources, mainly students and the dence, one can observe a significant representatives of academia. Аzattyk 24.kg

Azattyk has a special news section titled “re- 24.kg does not have a separate section on ligion”, which publishes materials up to three religion. Religion is covered in analytical times a week. The agency fully supports the articles in other sections, in the News Brief principles of secularism and democracy. Most publications and in research-based materials. of examined publications (77.5%) are analyt- The majority of publications are neutral and ical, which points to competency and pro- journalists follow the principles of balanced fessionalism. Azattyk involves more experts opinions. The main bulk of publications is on religion than other news agencies. While news, but there are some analytical articles preparing materials for publication, Azattyk too. Analytical pieces do consider the opinion journalists follow all principles of the Code of of experts. Weak points of journalist work are Ethics of Journalists of the Kyrgyz Republic. linked to the ethics of referencing/quoting Azattyk does not only inform its readers about the original documents and researchers. Four religious issues, but contributes to their de- per cent of survey respondents receive infor- tailed examination. The shortcomings mainly mation on religion at the 24.kg web site. relate to non-compliance with the articles 10 and 17 of the Code of Ethics. There are more Questionnaire results readers of this website in Osh (19.5%) com- The majority of respondents (63%) receive pared to Bishkek (3%). information on religion from Internet sources.

KTRC Sources of information on religion

Other 4%

TV, newspapers, 4% magazines and mass media

No imformation 5% KTRC publications are dominated by news Religious books and (65.5%). Analytical materials make only 29.7%, 14% mosques which points to the low level of competency internet-resourses, social on religious topics among KTRC journalists. 73% media The research findings confirmed the presence of significant violations of the main princi- Survey respondents were requested to pro- ples of journalism code, including: (1) lack of vide ratings (on a 0-5 scale) of openness, balance in some publications; (2) not incor- neutrality, competency and constructivism for porating opinions from all sides; (3) lack of these three media sources. 24.kg received the competency and professionalism of journalists highest evaluation (4.6 points), followed by covering religious issues; (4) lack of holistic Azattyk (4 points); KTRC (3.7 points) received (multi-angle) approach and (5) non-justified the lowest evaluation. Only 4% of respondents comparative analysis. Because of its official do not consider media to be the reason of state media status, KTRC’s largest share of conflicts between secular and religious com- analyzed publications (26.2%) are about the munities; the majority sees its direct (24.7%) state policy on religion. or possible (48.5%) contribution. Azattyk stresses preserving secularism, while Evaluation of three news-sources the KTRC focuses on the state policy on reli- 4.6 gion. Journalists highlight the importance of 4 3.7 preserving neutrality and not imposing their opinion on readers. As for dependency of media on state institutions, opinions differ. Some journalists think that journalism should be shaped by the state policy and influence of important political figures. Others think that media is already influenced the state poli- KTRK Azattyk 24.kg cy today (especially those, which use press releases of government bodies), and that it should be independent. Do you consider mass media to be the reason of conflict between secular and Writing on religion is not easy. Journalists religious communities should be careful and concerned about publishing non-reliable information and about Yes 19% potential negative reaction (including physical violence) against them from religious commu- Possibly 51% nities in response to their criticism.

No 5% Conclusions

Hard to As the survey results revealed, internet is the 26% answer main source of information about religion. That is why media coverage of religious topics plays a key role. Journalists understand it; In-depth interviews with journalists however, there is a difference between the Media representatives noted that the pro- ways they see how religious themes must be cedures of preparing materials are based on covered and how they do it in reality. Majority general standards and principles of journal- of journalists understand the importance of ism. However, the agencies differ from each general standards and principles of journal- other by how seriously they approach their ism, objectivity, sensitivity of approaches and publications. For example, Azattyk has a the- reliability of information. However, not all ology expert in its editorial team and prepara- journalists follow these principles fully. Azat- tion of materials for one publication takes on tyk is one of the examples of best practices average one month. At the same time, there in taking these approaches seriously. At the are journalists in other agencies who write same time, many agencies chase sensation- articles based simply on the press releases al cases and approach the theme of religion of different institutions, such as the State without required attention to details. One of Committee on National Security (SCNS). Oth- the main reasons of this is shortage of quali- ers chase quick and sensational cases aiming fied journalists who are well informed about to make profits and increase ratings of their religion. In addition, not all media can pres- agencies by using photos, statements, specific ent their views on religion independently from themes and such terms as ‘extremism’, ‘fa- the state. It is not surprising that the majority naticism’, ‘terrorism’, which agitate society, of survey participants among the population without any empirical basis. view media publications as a possible reason of tension between secular and religious com- There are very few journalists (4-5% of the munities. Accordingly, the research concluded total number) who cover the issues of religion that media has a potential to have positive and who are specialists in this field. Some influence in building a constructive dialogue media companies organize trainings and semi- on religion and democracy. However, lots of nars for their journalists to resolve this issue. efforts are needed to realize this potential. Each media has its own position, for example, Recommendations Mass media: State authorities, international and reli- • Domestic media should adopt modern gious organizations, civil and academic journalistic models that take into consid- representatives: eration local historic journalistic traditions • Actively support media in building con- and national and traditional values of the structive dialogues on religion and democ- Kyrgyz people. racy, be accessible and open in the process of preparing and publishing materials on • While covering religious issues, domestic religious topics. media should take into account main principles established in the Concept of State • Support media in the process of implemen- Policy on Religion. tation of the Concept of State Policy on Religion. • It is necessary to involve experts and state bodies and conduct full-scale objective • Ensure compliance with the Code of Ethics analysis in preparing and publishing mate- of Journalists of the Kyrgyz Republic. Orga- rials on religion. nize trainings on the journalism of religion and support those journalists who already • Media should cover religious aspects with- write on religious issues. out bias, honestly and very delicately, especially in regards to conflict situations. • Introduce courses on journalism of reli- Journalists should pay attention to the re- gion within the faculties of journalism and liability of information; they should study strengthen the preparation of journalism and use international practices in covering students to address religious themes. religious topics.

• Establishthe state weekly periodicals , • Media should cooperate not only with the which would cover religious themes in full state and civil society, but also with reli- depth. gious organizations

• Amend the legislation to require the mass media agencies that publish on religion to have a special unit that covers religious issues (with theology expert/s on board) in the editorial teams.

• Introduce courses of public speaking and public relations in religious educational institutions to train future religious workers to communicate with the audience and mass media.

ThisДанная publication публикация has been подготовлена prepared with при the поддержке financial Европейскогоsupport of the Союза.European Содержание Union.The даннойcontent публикацииof this publica - tionявляется is the International предметом ответственностиAlert’s responsibility организации and does notInternational reflect the Alert views и неof отражаетthe European точку Union. зрения Европейского Союза. © 2019. International Alert. All rights are protected. © 2019. Internatioanl Alert. Все права защищены. Policy Brief Based on the results of the research work conducted within the framework of International Alert’s project “Constructive Dialogues on Religion and Democracy” funded by the European Union the European Union Interrelations between religious organizations and local self-government: A study based on practices in Chui and Talas oblasts of the Kyrgyz Republic

A. Dmitrienko, S. Sataeva, M. Suran kyzy, A. Tumyr kyzy; Mentor: I. Mirsaitov differences if we

and Talas oblasts: religious organizations play more important Resume role and population expresses more The following research explores how religious views in the latter. local self-government (LSG) bodies interact with religious organizations Introduction Religious organizations have a signif- The research was conducted using - contemporary societies. This is par- ods. The results have revealed that ticularly important in Kyrgyzstan, interactions occur in the context of where religion is likely to be mixed relative freedom of religion and vari- with politics. This research analyzes ous kinds of mutual partnership. LSGs the decision-making processes at the that participated in our surveys stated local level and the role of religious that they interact with religious or- organizations in these processes. ganizations under their jurisdictions. Considering that Muslims make the There are public committees (plat- majority population in Kyrgyzstan, forms) on religious affairs in a number understanding the interactions of of communities, led by the heads of state agencies with Islamic organiza- LSGs with the participation of repre- tions and communities is particular- sentatives of local authorities, local ly important. LSGs decision-makers communities and religious leaders. should be competent in a wide range These platforms are established for of issues, because in most cases, the discussing and developing mechanisms of countering radicalization advice is LSGs. Today, the issue of and extremism, preventing interfaith that will enable interaction between promote tolerance. The research also religious organisations and the state found that budget distribution and in such a way as to allow for cooper- land allocation are the most problem- ation, pluralism of opinions and free- atic issues when it comes to interac- dom of religion, is very important. By tions between LSGs and religious or- building relationships with religious ganizations. The results of this study organisations properly, heads of local indicate that one of the key factors administrations can play an important role when it comes to dealing with process is the professional qualities of issues that affect the society. The the decision-makers. However, there aim of the research is to answer the following spheres, including culture, education and TXHVWLRQ:KDWLVWKHSRWHQWLDOLQÁXHQFHRI VRFLDODIIDLUV7KHVWDWHYLHZVUHOLJLRXVRU- religious organisations on decision making at ganizations as partners who can help in the the local level? issues of morality, religious literacy and social MXVWLFH5HOLJLRXVZRUNHUVDUHDOVRLQYROYHGLQ Research methodology school activities that are intended to educate Research was conducted in 29 communities WKHPRQPRUDOTXHVWLRQV$WWKHVDPHWLPH RI&KXLDQG7DODVREODVWVLQWKH.\UJ\]5H- the state carries out preventive measures to SXEOLF,WLQYROYHGERWKGHVNUHYLHZDQGÀHOG FRXQWHUUDGLFDOLVPDQGH[WUHPLVP UHVHDUFK'HVNUHYLHZDQDO\VHVWKHOHJDO normative acts regulating LSG’s activities, The research found that religious organiza- reports of state agencies, research and me- WLRQVDQGLQGLYLGXDOVLQÁXHQFHWKHDFWLYLWLHV dia publications describing incidents of reli- RI/6*V)RUH[DPSOHRQWKHTXHVWLRQVRIODQG JLRXVRUJDQLVDWLRQVRUOHDGHUVLQÁXHQFLQJWKH allocation for building mosques, banning sale GHFLVLRQPDNLQJSURFHVV7KHÀHOGUHVHDUFK of alcoholic drinks, burying proselytes, and included interviews with 11 religious experts HYHQKDYLQJFHOHEUDWLRQVHWF$WWKHVDPH in the area of religion, 20 religious workers time, there is a clear understanding, that re- LPDPV DQGRUGLQDU\SHRSOH,QDGGLWLRQ OLJLRXVÀJXUHVGRQRWKDYHWKHULJKWWRLQWHU- SHRSOHSDUWLFLSDWHGLQWKHVXUYH\ IHUHZLWKSROLWLFDODIIDLUV/6*VGRQ·WVHHPWR possess the required legal knowledge, which Religion and the state LVWKHPDLQIDFWRULQFUHDVLQJWKHULVNRILQÁX- The Kyrgyz Republic is a secular and demo- HQFHIURPUHOLJLRXVLQGLYLGXDOV cratic state that offers freedom of religion and equal rights to representatives of various $FFRUGLQJWRWKHUHVHDUFKUHVXOWVLQWHUDFWLRQ IDLWKV$QDO\VLVRIWKHUHJXODWRU\GRFXPHQWV seems to be greater in Talas oblast, while in shows that religious issues receive consider- &KXLREODVWLQWHUDFWLRQLVOLPLWHGWRFRQWURORI able attention from state institutions and that religious organizations by LSGs and requests WKHODZJXDUDQWHHVIUHHGRPRIFRQVFLHQFH IRULPDPVWRGLVWULEXWHLQIRUPDWLRQ7KHUHLV This is further supported by survey results: PRUHLQWHUDFWLRQZLWK0XVOLPRUJDQLVDWLRQV only 3% of respondents think that they cannot than with Protestant groups because the lat- IXOÀOWKHLUULJKWWRIUHHGRPRIUHOLJLRQWKH WHUDUHOHVVRSHQWRSXEOLF7KHVXUYH\UHVXOWV PDMRULW\ FDQIXOÀOWKHLUULJKWVIXOO\DQG indicate that more people have a balanced SDUWLDOO\ view towards state-religion interaction; it is followed by secular views and by religious /6*VSOD\DVLJQLÀFDQWUROHZKHQLWFRPHVWR YLHZVDWODVW$OVRVHFXODUYLHZVDUHPRUH interaction between the state and religious GRPLQDQWLQ&KXLREODVWWKDQLQ7DODVREODVW RUJDQL]DWLRQV7KHLQWHUDFWLRQFRYHUVYDULRXV

Views on the state-religion interaction

State should apply religious principles in public 15% administration State can not administrate religious life 3%

State should control religion without interfering into 30% its internal life State should collaborate with religion to fight 40% extremism and radicalism

State and religion should be separated from each other 16% All religious organisations should be under state’s 30% control Religion and society in all communities try to stick to the ‘golden 7KHPDMRULW\RIUHVSRQGHQWV KDOILQ&KXLDQG middle’ position and try to be in line with re- three quarters in Talas oblast) view religious OLJLRXVHWKLFDOQRUPV&KXLREODVWGLIIHUVZLWK RUJDQLVDWLRQVSRVLWLYHO\7KHUHLVDQHJDWLYH its more tolerant attitude to representatives attitude mainly towards non-traditional re- RIGLIIHUHQWFRQIHVVLRQV OLJLRXVPRYHPHQWVFRDOLWLRQVVXFKDV+L]E XW7DKULURU-HKRYDKZLWQHVVHV0DQ\UHVSRQ- GHQWVSHUFHLYH%DSWLVWFKXUFKHVDVVHFWV Religion and self-identification

I always follow religious 21% 0DQ\UHVSRQGHQWVEHOLHYHWKDWUHOLJLRXVRUJD- principles nizations should be engaged in solving social I try to comply with LVVXHVLQWKHVRFLHW\SDUWLFXODUO\LQWKHÀHOG 47% of charity, in orphanages and homes of el- religious ethical norms derly, with socially vulnerable groups, in the My lifestyle does not 32% popularization of secular education, in the use depend on religious beliefs of mosques for social projects, working with schoolchildren to prevent racketeering and violence in schools, preventing early marriages, Bishkek city 7% 55% 38% promoting tolerance and building houses for ORZLQFRPHIDPLOLHV,QPDQ\FRPPXQLWLHV Talas city 19% 44% 37% VXFKZRUNLVDOUHDG\WDNLQJSODFH Chui oblast 21% 46% 33% Even more respondents think that religious organizations should be involved in addressing Talas oblast 38% 43% 19% questions morality, such as drug addiction, alcoholism, prostitution, and promoting family values, instilling moral qualities in children Conclusion DQG\RXWKHWF The degree of interaction between local self-government and religious organisations in Should religious organization engage in solving social issues in the society? targeted rayons and villages is not the same: it depends both on the external decision-mak- LQJHQYLURQPHQW HJWKHSRSXODWLRQOLYLQJLQ Yes 21% the village territory) and internal factors, such Partially 34% DVWKHOHYHORITXDOLÀFDWLRQRIGHFLVLRQPDN- No 46% HUV3URIHVVLRQDOTXDOLWLHV OHYHORIHGXFDWLRQ SURIHVVLRQDOTXDOLÀFDWLRQVZRUNH[SHULHQFH Religion and personal identity DUHYHU\LPSRUWDQWDPRQJWKHODWWHU&RQVLG- 7KHUHVHDUFKIRXQGWKDWWKHUHLVDVLJQLÀFDQW HULQJWKHGLIÀFXOW\RILQÁXHQFLQJWKHH[WHUQDO difference in personal religious views: people environment, concentrating on internal fac- in Talas oblast are more religious than people tors, particularly on professional qualities of LQ&KXLREODVWDQGSHRSOHOLYLQJLQUXUDODUHDV GHFLVLRQPDNHUVVHHPVUDWKHUPRUHHIIHFWLYH are more religious than people living in urban DUHDV+RZHYHUWKHPDMRULW\RIUHVSRQGHQWV /6*VDUHQRWLQIRUPHGVXIÀFLHQWO\HQRXJK about the mechanisms of interaction with reli- Should religious organizations engage JLRXVRUJDQLVDWLRQV,QWKLVUHJDUGLQWHUDFWLRQ in solving moral issues in the society? between LSG and religious organisations in decision-making process may be regulated by Yes 35% subjective factors such as personal character- LVWLFVRIGHFLVLRQPDNHUV Partially 27% No 38% The issues of budget distribution and land allocation are the most contentious in interac- Recommendations WLRQEHWZHHQ/6*VDQGUHOLJLRXVRUJDQL]DWLRQV %DVHGRQWKHÀQGLQJVLWLVUHFRPPHQGHGWR Poor knowledge of laws by the representatives strengthen the LSG capacity on interaction of LSGs is one of the main factors affecting ZLWKUHOLJLRXVRUJDQL]DWLRQV7KHÀQGLQJV WKDWLQWHUDFWLRQ include the following recommendations to the 6WDWH$JHQF\RQ/RFDO6HOI*RYHUQDQFHDQG Some communities have public committees LQWHUHWKQLFUHODWLRQV 6$/6*,(5 XQGHUWKH (platforms) on religious affairs led by LSGs’ Government of the Kyrgyz Republic: representatives with the participation of representatives of local authorities, local commu- • If possible, appraise the professional QLWLHVDQGUHOLJLRXVOHDGHUV7KHVHSODWIRUPV TXDOLÀFDWLRQVRINH\HPSOR\HHVLQORFDO are established for discussing and developing self-government bodies, focusing on the mechanisms of countering radicalization and following issues: interaction with religious H[WUHPLVPSUHYHQWLQJLQWHUIDLWKFRQÁLFWVDQG organisations and other civil society associ- RUJDQL]LQJDFWLYLWLHVWRSURPRWHWROHUDQFH ations, formation and distribution of local EXGJHWVDQGWKHDOORFDWLRQRIODQG ,Q7DODVREODVWLLQWHUHWKQLFFRQÁLFWVDUHFRP- mon between the representatives of Kurdish • Organize training for key employees of DQG.\UJ\]HWKQLFJURXSV .\]\O$G\UYLOODJH local self-government and local kenesh LQ7DODVREODVW7KHUHSUHVHQWDWLYHVRIORFDO representatives on the formation and dis- VHOIJRYHUQPHQWERGLHVLQ&KXLREODVWDUHQRW WULEXWLRQRIEXGJHWV VXIÀFLHQWO\DZDUHRIWKHDFWLYLWLHVRIUHOLJLRXV organisations of Protestant movements and • Increase awareness of local self-govern- LQWHUDFWLRQZLWKWKHVHRUJDQLVDWLRQVLVOLPLWHG ment bodies on interaction with religious RUJDQLVDWLRQVLQSDUWQHUVKLSZLWKWKH6$/6- Large portion of respondents share the per- GIER (through training seminars or infor- ception that the terms ‘religious organisa- PDWLRQOHDÁHWVDQGERRNOHWV tion’, ‘sect’ and ‘terrorist organisation’ are V\QRQ\PRXV • $VVLVWLQVROYLQJSUREOHPVRILQWHUHWKQLF FRQÁLFWVEHWZHHQUHSUHVHQWDWLYHVRI.XUG- The level of control over religious organiza- ish and Kyrgyz nationalities in the Talas WLRQVLVGLIIHUHQW)RULQVWDQFHUHJXODUFKHFN REODVW 0LQLVWU\RI,QWHUQDO$IIDLUV/6*V ups (monthly, quarterly) take place in some villages and LSGs, while in other villages control means annual monitoring of documents RQO\

ƌƨƵƵƨǇƨƵƨƳưƺưƿƭƹƲƨǇƯƨƷưƹƲƨƵƨƷưƹƨƵƨƷƶƸƭƯƻƳǄƺƨƺƨƴưƹƹƳƭƬƶƪƨƵưǇƷƸƶƪƭƬƭƵƵƶƫƶƪƸƨƴƲƨƽƷƸƶƭƲƺƨ 7KLVSROLF\EULHILVEDVHGRQWKHUHVHDUFKUHVXOWVFRQGXFWHGZL,QWHUQDWLRQDO$OHUW©ƒƶƵƹƺƸƻƲƺưƪƵǃƭƬưƨƳƶƫưƷƶƸƭƳưƫưưưƬƭƴƶƲƸƨƺưưªƐƹƹƳƭƬƶƪƨƵưǇƩǃƳưƷƸƶƪƭƬƭƵǃWKLQWKHIUDPHZRUNRI,QWHUQDWLRQDO$OHUWSURMHFW ´&RQVWUXFWLYH'LDORJXHVRQ5HOLJLRQDQG'HPRFUDF\µ

7KLVSXEOLFDWLRQKDVEHHQSUHSDUHGZLWKWKHÀQDQFLDOVXSSRUWRIƌƨƵƵƨǇƷƻƩƳưƲƨƾưǇƷƶƬƫƶƺƶƪƳƭƵƨƷƸưƷƶƬƬƭƸƮƲƭƍƪƸƶƷƭƱƹƲƶƫƶƙƶǆƯƨWKH(XURSHDQ8QLRQƙƶƬƭƸƮƨƵưƭƬƨƵƵƶƱƷƻƩƳưƲƨƾưư7KHFRQWHQWRIWKLVSXEOLFD- WLRQLVWKH,QWHUQDWLRQDO$OHUW·VUHVSRQVLELOLW\DQGGRHVQRWUHÁHFWWKHYLHZVRIWKH(XURSHDQ8QLRQǇƪƳǇƭƺƹǇƷƸƭƬƴƭƺƶƴƶƺƪƭƺƹƺƪƭƵƵƶƹƺưƶƸƫƨƵưƯƨƾưư,QWHUQDWLRQDO$OHUWưƵƭƶƺƸƨƮƨƭƺƺƶƿƲƻƯƸƭƵưǇ ƍƪƸƶƷƭƱƹƲƶƫƶƙƶǆƯƨ ,QWHUQDWLRQDO$OHUW$OOULJKWVDUHSURWHFWHG ,QWHUQDWLRDQO$OHUWƊƹƭƷƸƨƪƨƯƨǁưǁƭƵǃ