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Central Asia: a Space for “Silk Democracy”. Islam and State CENTRAL ASIA: A SPACE FOR “SILK DEMOCRACY”. ISLAM AND STATE Almaty 2017 UDC LBC C Contents: Elmira Nogoybayeva, political scientist (editor) Sanat Kushkumbaev, PhD, political sciences Farkhod Tolipov, PhD, political sciences Abdugani Mamadazimov, PhD, political sciences Tamerlan Ibraimov, PhD in law (Associate Professor) Sardor Salimov, political scientist Tatiana Panchenko – proof reader C Central Asia: A Space for “Silk Democracy”: Islam and State / Edited by E. Nogoybayeva. Almaty, 2017. 48 48 pp. ISBN Almaty Club experts continue their reflections on Central Asia in the socio-political context in this paper, Central Asia: A Space for “Silk Democracy”, the second part of that process, with the authors, this time, considering the issue of the interaction between Islam and the state, and analysing the dynamics of changes in the countries of the region. Three distinct approaches form the basis for this work. The first concerns the nature of changes from 1991 to 2016, shown in infographics; the second covers the outlook and perspectives for individual countries; and the third provides a comparative picture of practices across four countries – Kazakhstan, Kyrgyzstan, Tajikistan and Uzbekistan, giving insights into how these states’ policies have changed regarding Islam and other religions, across the entire period from independence to 2016, as well as providing insights into experience in the institutionalisation of religion. This paper is designed for political scientists, religious scholars and historians, as well as all other readers interested in the development of democratic processes in Central Asia, in general. UDC LBC ISBN © Friedrich Ebert Foundation, 2017 Contents: Introduction.............................................................................................................................4 A CHANGING Picture – Political AND RELIGious Institutions (INFOGrapHics)........................................................................................5 GOVERNMENT IN Central Asia: Politics AND Islam...............................................13 UZBekistaN – THE ISLAMic RENAISSANCE AND THE INTERNAL SECURITY DILEMMA.............................................................................................14 ISLAM IN KAZAKHstaN: BetWEEN COMMUNITY AND DisassOciatiON...........................23 TAJikistaN: ISLAM AND POLitics..................................................................................................33 KYRGYZstaN: POLitics AND ISLAmю...........................................................................................39 Conclusions...............................................................................................................................45 AutHor BioGrapHIES.............................................................................................................47 3 CENTRAL ASIA: A SPACE FOR “SILK DEMOCRACY”. ISLAM AND STATE Introduction hat is the role and significance of Islam in the countries of Central Asia – countries which were, Wuntil recently, atheist and Soviet? Is it: • a regressive move, back to the source; • a serious risk and threat; • a social choice; • a tool that governments can use to mobilise; or • an illusion? How is this to be viewed, through such prisms and lenses? Many researchers are, today, looking for the answers to these questions. But the rate of change is so great, and the subject itself so multifaceted and delicate, that a full analysis of this process has, thus far, proved difficult. The CAPG “Almaty Club”, involving researchers from four Central Asian countries – Kazakhstan, Kyrgyzstan, Tajikistan and Uzbekistan – offer their views, from three different perspectives: I. the rate of change, from 1991 through 2016, shown in infographics; II. country-based perspectives; and III. a comparative illustration of practice in all four countries It is our hope that this approach will provide the impetus for a more in-depth analysis of the process of Islamisation. In what way is Islamisation taking place? How do states endeavour to regulate such processes? In what way does policy in national security impact the state and society’s attitudes to Islam? 4 A CHANGING Picture - Political AND RELIGious Institutions A Changing Picture - Political and Religious Institutions A CHANGING Picture - Political AND RELIGious Institutions Laws and regulation governing religion Laws and regulation governing religion State policy in the religious sphere is, in general, driven by specialist state agencies, with the supervision of Stateactivities policy in the in M theuslim religious environment sphere being is, inthe general, responsibility driven of non-governmentalby specialist state institutions agencies, designated with the supervisionin Central Asian of activities countries asin thethe “SpiritualMuslim Administrationenvironment being of Muslims” the responsibility (NB: although of in non Tajikistan- this role falls to the Islamic Council or “Council of Ulema”). governmental institutions designated in Central Asian countries as the “Spiritual Administration of Muslims” (NB: although in Tajikistan this role falls to the Islamic Council or “Council of Ulema”). 5 5 CENTRAL ASIA: A SPACE FOR “SILK DEMOCRACY”. ISLAM AND STATE Religious affairs are also regulated by various conceptual documents, strategies and concepts. Religious affairs are also regulated by various conceptual documents, strategies and concepts. 6 6 A CHANGING Picture - Political AND RELIGious Institutions Indicative metrics regarding religious education and development throughout the four countries of Central Asia include: IndicativeI. The rate metrics of growth regarding in the number religious of mosques education and andmadrassas. development throughout the four Information on this growth is only available with regard to Kazakhstan and Kyrgyzstan: countries of Central Asia include: • the number of mosques in Kyrgyzstan increased from 1,973 in 2009 to 2,669 in 2015, and I. • the numberThe rate of of mosques growth in in Kazakhstan the number increased of mosques from 68 and in 1991 madrassas. to 2,516 in 2016. Information on this growth is only available with regard to Kazakhstan and Kyrgyzstan: . the number of mosques in Kyrgyzstan increased from 1,973 in 2009 to 2,669 in 2015, and . the number of mosques in Kazakhstan increased from 68 in 1991 to 2,516 in 2016. 7 7 CENTRAL ASIA: A SPACE FOR “SILK DEMOCRACY”. ISLAM AND STATE Consequently, the increase in the number of mosques has been accompanied by an increase in the number of imams. The correlation between the number of imams and population size shows that: Consequently,• Tajikistan has the by increase far the greatest in the concentrationnumber of mosques of imams, has with been one accompaniedimam for every by2,210 an people;increase and in• theUzbekistan number of has imams. the lowest The concentration correlation ofbetween imams, withthe number one imam of for imams every and7,824 population people. size shows that: . Tajikistan has by far the greatest concentration of imams, with one imam for every 2,210 people; and . Uzbekistan has the lowest concentration of imams, with one imam for every 7,824 people. 8 8 A CHANGING Picture - Political AND RELIGious Institutions Religious – in this instance, Islamic – education is also showing a tendency towards growth, particularly in Kyrgyzstan,Religious –which in this has instance, one Islamic Islamic university, – education nine institutes, is also and showing 102 madrassas a tendency (of which towards 88 are growth, currently active). particularly in Kyrgyzstan, which has one Islamic university, nine institutes, and 102 madrassas (of which 88 are currently active). 9 9 CENTRAL ASIA: A SPACE FOR “SILK DEMOCRACY”. ISLAM AND STATE 88 88 10 10 10 Religion and Everyday Life: Religious Festivals Kurban-Hayit (or Eid-al-Adha – the “Feast of Sacrifice”) is officially celebrated in all four countries. Three countries (with the exception of Kazakhstan) celebrate Ramadan (Ramzan). A CHANGING Picture - Political AND RELIGious Institutions The Orthodox ChristmasReligion is celebrated and Everyday in two countries.Life: Religious Festivals Kurban-Hayit (or Eid-al-ReligionAdha – theand “Feast Everyday of Sacrifice”) Life: Religious is officially Festivals celebrated in all four Religion and Everyday Life: Religious Festivals countries.Kurban Three-Hayit countries (or Eid-al -(withAdha the– the exception “Feast of of Sacrifice”) Kazakhstan) is officially celebrate celebrated Ramadan in all(Ramzan). four Thecountries. Kurban-OrthodoxHayit Three Christmas (or Eid-al-Adha countries is celebrated (with – the the“Feast exception in of two Sacrifice”) countries. of Kazakhstan) is officially celebratecelebrated inRamadan all four countries.(Ramzan). Three countries (with the exception of Kazakhstan) celebrate Ramadan (Ramzan). The Orthodox Christmas is celebrated in two countries. The Orthodox Christmas is celebrated in two countries. Religious parties are officially banned throughout the countries of Central Asia. The Islamic RenaissanceReligious parties (Revival) are officially Party of banned Turkestan throughout (IRPT), the countrieshowever, of hasCentral operated Asia. Thein IslamicTajikistan Renaissance at different(Revival) times, Party before of Turkestan being (IRPT), banned however, in September has operated 2015 in .Tajikistan at different times, before being ReligiousReligiousbanned parties in Septemberparties are are officially 2015. officially banned banned th throughoutroughout the the countriescountries
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