Negotiating Everyday Islam After Socialism: a Study of the Kazakhs of Bayan-Ulgii, Mongolia Namara Brede Macalester College, [email protected]
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Macalester College DigitalCommons@Macalester College Geography Honors Projects Geography Department 5-2010 Negotiating Everyday Islam after Socialism: A Study of the Kazakhs of Bayan-Ulgii, Mongolia Namara Brede Macalester College, [email protected] Follow this and additional works at: http://digitalcommons.macalester.edu/geography_honors Part of the Human Geography Commons, Social and Cultural Anthropology Commons, and the Soviet and Post-Soviet Studies Commons Recommended Citation Brede, Namara, "Negotiating Everyday Islam after Socialism: A Study of the Kazakhs of Bayan-Ulgii, Mongolia" (2010). Geography Honors Projects. Paper 26. http://digitalcommons.macalester.edu/geography_honors/26 This Honors Project - Open Access is brought to you for free and open access by the Geography Department at DigitalCommons@Macalester College. It has been accepted for inclusion in Geography Honors Projects by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Negotiating Everyday Islam after Socialism: A Study of the Kazakhs of Bayan-Ulgii, Mongolia Namara Brede April 12 th , 2010 Honors Project Advisor: Dr. Holly Barcus Department of Geography Macalester College Thesis Committee: Associate Professor Holly Barcus, Geography Assistant Professor Laura Smith, Geography Professor James Laine, Religious Studies Abstract and Contents Table of Contents List of Figures iv Abstract v Acknowledgements vi Chapter I: Introduction 1 Chapter II: Data Collection and Methodology 6 Field Methods 7 Sampling Procedures 10 Ethnographic Data Analysis 11 Limitations and Positionality 12 Chapter III: Comparative Historical Overview of Islam in Central Asia 15 Religion in the Pre-Socialist Period 17 Religion in the Socialist Period 20 Religion in the Post-Socialist Period 24 Chapter IV: Literature Review and Theoretical Framework 26 Part I: Scholarly Debates 27 Practice, Belief, and Identity: Interconnection and Contention 27 Universality and Particularity: A False Dichotomy 29 Part II: The Concept of Scale in Religious Experience and Identity 32 Transnational Islam: A Complex Set of Influences 32 National Islam: Hierarchy and Community 34 Local Islam: History, Diversity, and the Integration of Scales 36 Part III: The Individual Scale 39 Uniformity, Communitas , and Collective Memory 40 Gender, Social Position, and Individual Experience 42 Age and Life Course 45 Education, Authority, and Religious Professionals 48 Part IV: Conclusions and Methodological Applications 51 i Abstract and Contents Chapter V: The Study Area: Bayan-Ulgii, Mongolia 53 A Geographic Overview of Bayan-Ulgii 53 Bayan-Ulgii during the Socialist Period 56 Social and Economic Developments in Contemporary Bayan-Ulgii 58 Current Perspectives on Islam in Bayan-Ulgii 61 Chapter VI: Results I: Networks, Identity, and Education 64 Identity and Networks in Context 65 Ethnicity, Religion, and Identity 66 Normativity in Religious Identity 68 Age and Life Course: Narratives and Influences 71 Islamic Learning, Networks, and Family 74 Obligation and Participation 79 Initiating New Religious Practices 80 Chapter VII: Results II: Pious Practices, Places, and Prohibitions 82 Part I: Mosques, Authority, and Changing Poles of Praxis 83 Namaz: A Daily Obligation 84 Almsgiving: A Popular New Form of Piety 86 The Holy Month: Practices during Ramadan 87 Kurban Ait: Everyone’s Favorite Festival 89 Circumcision: A Powerful Marker of Identity 91 Marriage and Life Cycle Rituals 93 Part II: Shrines and Sacred Sites as Centers of Piety 95 Location and Significance of Shrines 96 Pious Acts at Shrines 99 Occasions of Shrine Devotion 101 Burial and Funerary Practice 103 Part III: Other Norms and Prohibitions 106 Alcoholic Beverages 107 Headscarves: Gendered Symbols 109 Alternate Figures of Religious Authority 110 ii Abstract and Contents Chapter VIII: Position, Power, and Influence: Imams and Religious Authority 113 The Mongolian Islamic Association and its President 114 A Feminine Perspective on Education at the Central Mosque 117 Loci of Community Piety: Rural Mosques and Imams 120 Independent Voices: Private Mosques in Ulgii 124 Conclusions: Dynamic Networks of Authority 128 Chapter IX: Individual Dimensions of Piety, Networks, and Life Course 130 Children of Post-Socialism: Shokan, Mairagul, and their Age-Peers 131 Middle Aged People: Straddling Two Eras 135 The Elderly Generation: Dynamic Role Models 138 Three Generations in Bauerhus: A Concluding Case Study 141 Chapter X: Conclusions: Special Cases and General Truths 145 Scale and Social Change in Local Religious Life 146 The Individual as Integrative Nexus: Identity, Positionality, and Networks 148 Dynamics of Religious Life in Comparative Perspective 149 Recommendations for Future Research 151 Appendix A: Schedule of Lay Interview Questions 155 Appendix B: Schedule of Imam Interview Questions 157 Bibliography 158 iii Abstract and Contents List of Figures Figure 1: A map of Bayan-Ulgii 3 Figure 2: A map of post-socialist Central Asian states 16 Figure 3: An aerial imagery map of Ulgii showing mosque and shrine sites 54 Figure 4: Elderly Mongolian Kazakh herders 57 Figure 5: A Kazakh girl displays her Qur’anic amulet 68 Figure 6: Girls studying Arabic at an Ulgii madrasa 76 Figure 7: A minaret under construction in Ulgii 81 Figure 8: A Kazakh girl wearing dress and headscarf provided by the Ulgii mosque 85 Figure 9: A Kazakh couple wearing Western garb is married by an imam in a traditional ger 95 Figure 10: The Ulgii cemetery seen from a distance 98 Figure 11: An ornate burial shrine beside simpler plots 98 Figure 12: The liquor selection of an Ulgii grocery store covered with a cloth on a Friday 108 Figure 13: A view of the Ulgii central mosque 118 Figure 14: Young students pose with the imam of the Bauerhus mosque 122 Figure 15: The imam of the Bauerhus mosque reads the Qur’an at his desk 123 Figure 16: A photo showing the size and generational diversity of a rural Mongolian Kazakh household 141 iv Abstract and Contents Abstract Using ethnographic interviews and participant observations from the Kazakh community of Bayan-Ulgii, Mongolia in June 2009, this study examines how Islamic discourses, practices, experiences, and scales of influence are negotiated in post-socialist Central Asia. To do this, local, national, and transnational dynamics of Mongolian Kazakh religious practice are considered alongside the individual-scale mediating roles of personal preference, social position, life course, power, and social networks. Islam in Bayan-Ulgii is shown to be integral to community and ethnic identity but also multifaceted, dynamic, and multi-scalar, militating against essentialist portrayals of Islam as monolithic or dichotomously split between “high” and “low” forms. v Abstract and Contents Acknowledgements Many people have been instrumental in completing this project, but first thanks should go to the informants whose generosity and flexibility in answering what must have seemed very strange questions made this research possible. In particular, I would like to thank the Mongolian Kazakh families that we stayed with for giving us logistical support and offering us wonderful hospitality, tea, and baursak at every possible occasion. The American and Kazakh members of our team also deserve the most heartfelt thanks for making research fun, engaging, and memorable. Thanks to Cynthia Werner, Celia Emmelhainz, and Holly Barcus for waiting for me when I was in quarantine and giving great help and feedback at every step. Thanks to Bazargul, Nurshash, and Amangul for translating, organizing, and helping things run as smoothly as they could. I am grateful to the members of my committee, Jim Laine, Laura Smith, and Holly Barcus, for taking time out of busy schedules to work with me, and to Paula Cooey for helping me grapple with difficult theories. Special thanks to Holly Barcus for getting me involved in the Mongolian Kazakh Migration Project, being a great boss, showing me the ropes of grant-writing, field research, and thesis writing, and in general reminding me why geography is awesome! Finally, thanks to Mom, Dad, and my family for everything. vi Chapter I: Introduction Chapter I Introduction With the fall of the Soviet Union, the newly-independent states of Central Asia opened to the outside world for the first time in over seventy years, provoking upheavals in social, political, economic, and religious life at every level of society (Diener 2007). Despite these exciting developments, Western academics and popular media have tended to ignore or misrepresent the region (consider Sasha Baron Cohen’s parody of Kazakhstan in the film Borat, for instance) and Central Asia remains “one of the least known and least-understood parts of the world” (Khalid 2007, 3). One of the only aspects of Central Asian development that has attracted even some popular interest is the “resurgence” of Islamic practice and discourse after so many decades of socialist repression. Unfortunately, much of this attention has focused on a small number of violent religio-political movements like those that have gained notoriety in Afghanistan, catering to Western fears of a “resurgent, militant Islam” and ignoring the real diversity and dynamism of Islamic life in the region (Alam 2006). A few scholars, however, have approached Islam in Central Asia from a more empirical and balanced perspective. By asking descriptive questions at the local scale, these researchers have sought to deconstruct essentialist discourses that