The State and the Sacred: Memory, Theology
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THE STATE AND THE SACRED: MEMORY, THEOLOGY, AND IDENTITY IN KYRGYZSTAN By ©2016 Vincent Michael Artman Submitted to the graduate degree program in Geography and Atmospheric Science and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ________________________________ Chairperson Alexander Diener ________________________________ Jacqueline Brinton ________________________________ Stephen Egbert ________________________________ Marie-Alice L’Heureux ________________________________ Barney Warf Date Defended: May 5, 2016 The Dissertation Committee for Vincent Michael Artman certifies that this is the approved version of the following dissertation: THE STATE AND THE SACRED: MEMORY, THEOLOGY, AND IDENTITY IN KYRGYZSTAN ________________________________ Chairperson Alexander Diener Date approved: May 5, 2016 ii Abstract Since becoming independent in 1991, Kyrgyzstan has endured two revolutions, ethnic violence, and economic decay. Against this tumultuous background have been ongoing attempts to construct a viable Kyrgyz nationalism and the “resurgence” of religion in the public sphere. In many respects, however, these phenomena have been conceptualized as being largely independent of one another. Similarly, religion – and Islam in particular – has sometimes been depicted as an ideological “alternative” to a congenitally weak and fractured Kyrgyz national identity, and as an autonomous force to be confronted, tamed, and instrumentalized by the state. This dissertation seeks to reassess the seemingly fraught nature of the relationship between religion, politics, and identity. Drawing on fieldwork conducted in Kyrgyzstan in 2014, it argues that religious and political geographies should not be viewed as fundamentally alienated from one another. Rather, the territorial logic of the nation-state inevitably exerts a powerful influence on the religious imaginary, while religion in turn constitutes a crucial site for the formation of national identity and the legitimation of state power. This dynamic points to the enduring centrality of the nation-state during an era of continuing globalization, as well as the need for further attention devoted to understanding and acknowledging the critical importance of religious discourses in the constructing political identities and geographies. iii Acknowledgements First, sincere thanks must go to the members of my committee. Without their patience, counsel, and constructive criticism, this dissertation could never have come to fruition. In particular, I would like to recognize my adviser, Alexander Diener, who has provided me with an example of the best traditions of scholarship and professionalism, and whose guidance, encouragement, and “checklist” helped to ensure that I made it to this point. I would also like to acknowledge Jacqueline Brinton, who has exerted a profound influence on my thought, and without whom this dissertation would have been much inferior. Special thanks, too, go to Barney Warf, Marie-Alice L’Heureux, and Stephen Egbert, all of whom have been my indefatigable advocates and invaluable mentors. I would also like to acknowledge the International Research Exchanges Board (IREX), who granted me an Individual Advanced Research Opportunity (IARO) Fellowship. This funding, which allowed me to conduct field research in Kyrgyzstan in 2014, was critical; without it, the data for this dissertation could not have been collected. I would also like to acknowledge the Central Asian Studies Institute (CASI) at the American University of Central Asia (AUCA) for generously allowing me to affiliate with them, offering me the use of an office and technology resources, hosting a public lecture where I was able to present my preliminary findings, and assisting me in innumerable other ways during my time in Kyrgyzstan. I would also be remiss if I did not extend my thanks to the Department of Geography at the University of Kansas, which provided me with consistent support throughout the course of my studies. Similarly, iv many thanks go to Dr. Fred Pearson and the Center for Peace and Conflict Studies at Wayne State University for providing me with an academic home during the period that I was writing this dissertation. I would also like to acknowledge Raymond Finch and the FMSO-CREEES program for providing me with summer funding. Of course, a special debt of gratitude must be extended to all of the people in Kyrgyzstan who, in one way or another, facilitated my research. In particular, I would like to acknowledge: Perizat Kurbanova, who, in addition to serving as my interpreter and interview transcriber, also worked tirelessly to find people willing to participate in my study; Dr. Emil Nasritdinov, who graciously offered me both his time and insight; Aida K., who helped to translate nearly all of my interviews; Iliaz Imanaliev of the Kyrgyz Community Based Tourism Association, a fine travel companion who facilitated my research trip to Talas; Dr. Kadyr Malikov, who kindly offered me his substantial expertise; Saltanat Beibitova and her family, who generously provided me with a place to live in the very center of Bishkek; and the Aigine Cultural Research Center, which kindly allowed me to attend its “Sacred Geographies of Kyrgyzstan” conference. Here too I must extend my sincere thanks to all of the other people who participated, in one way or another, in this study. Without their graciously proffered time and generosity, there simply would have been nothing interesting to report here. I must also give my thanks to all of my friends and colleagues, both at the University of Kansas and elsewhere. The number of people to whom I owe a debt of gratitude is substantial, but a partial list must include: Austin Charron; Austen Thelen; William Price; Zane Price; John Biersack; Meghan Kelly; Bart Redford; David Trimbach; Nathan Pickett; Jean Eichhorst; Almokhtar Attawairi; Matthew Derrick; Jon v Mahoney; Ryan Zroka; and Doug Foster. Special thanks, too, are owed to to Randolph and Theresa Brown, for their generosity and kindness. There are, of course, many more who could be added to this list. Suffice it to say that each and every one of these individuals, whether through their ideas or their camaraderie, contributed materially to the successful completion of this work. Of course, I must express my indebtedness to my family: Betty and Gary Artman, who never stopped believing in me, even when I put their optimism to the test; Doris Artman and Bernice Braithwaite, whose examples continue to inspire me; “Shorty” Artman and Charlie Braithwaite, each of whom, in his own way, helped to put me on the path that has culminated in this dissertation; Erik, Kayla, and Emma, whom I see too seldom, but who are never far from my thoughts; and Zoia Osypova, who has not once failed to inquire about how my work was progressing, and whose good cheer and curiosity are always appreciated. Finally, I must convey my deepest gratitude to Alisa Moldavanova, without whose insights, suggestions, support, inspiration, and personal example this dissertation would quite simply not have been possible. Alisa’s unwavering encouragement, advice, and thoughtful comments have helped to make me a better scholar and a better person. Indeed, it has been Alisa, more than anyone, who has always helped me to remember why this enterprise is all worthwhile. It is to her that this work is dedicated. vi TABLE OF CONTENTS Abstract .............................................................................................................................. iii Acknowledgements ............................................................................................................ iv List of Figures .................................................................................................................... ix Chapter One: Introduction .................................................................................................. 1 1.1 Secularization and Its Discontents ............................................................................ 1 1.1.1 Secularity and the State ...................................................................................... 4 1.2 The Setting .............................................................................................................. 10 1.4 Collective and Cultural Memory ............................................................................ 13 1.5 Grounded Theologies .............................................................................................. 19 1.6 Outline of Chapters ................................................................................................. 22 Chapter Two: Central Asia and the Kyrgyz ...................................................................... 27 2.1. Bounding the Region ............................................................................................. 30 2.2 Physical Geography ................................................................................................ 31 2.3 The Silk Road ......................................................................................................... 34 2.4 Farmers and Horsemen ........................................................................................... 36 2.5 Early Indo-Europeans ............................................................................................. 38 2.6 The Emergence of the Turkic Peoples ...................................................................