“An unprecedented growth of the role of religion in the life of society is taking place in Kyrgyzstan, which requires the state to take new approaches to building relationships between the state and religion”, mentioned political scientist Arsen Usenov, in an article written specifically for CABAR.asia.
The Islamic revival, which began after the collapse of the USSR, was manifested by a sharp increase in the number of Islamic religious organizations and has led to a significant position of religion in the public and state life of Kyrgyzstan to the present time. Along with Islam, other confessions and religious movements gained freedom, but they could not gain wide popularity due to the predominance of Islamic traditions in Kyrgyzstan. In the early stages of Islamic revival in Kyrgyzstan, Islamic tenets entered mainly from outside, because due to tight state control with a formally atheistic approach in the past, the country had practically no authoritative religious ministry. In turn, the authorities of independent Kyrgyzstan tried not to impede the trends of Islamization.
Based on the number of mosques, Kyrgyzstan is one of the most religious countries in the region. At the same time, the lower rates of religious radicalization in Kyrgyzstan compared to neighboring states are due to a softer religious politics.
Problems in a Religious Situation
At the beginning of 2021, 3,348 religious associations were registered with the State Commission for Religious Affairs of the Kyrgyz Republic (SCRA KR). Of these, 2930 Islamic and 404 Christian, as well as 12 Baha’i communities, 1 Jewish and 1 Buddhist community. The largest of them is the Spiritual Administration of Muslims in Kyrgyzstan (hereinafter referred to as SAMK), which ensures the preservation of the Hanafi madhhab and the Maturidi beliefs among Muslims.[1] For comparison, in 1991 there were only 39 mosques in the country.[2] Most of the mosques in the country were built with the sponsorship of Arab, partly Turkish funds.
As of today, over 80% of the population of Kyrgyzstan consider themselves Muslims, the rest identify themselves as Orthodox Christians (7%) and other religious beliefs (12%).[3] At the same time, the degree of religiosity among the Muslims of Kyrgyzstan is also different. For example, not every person who considers himself/herself a Muslim is a deeply religious person and performs all religious practices. The same applies to Orthodox Christians. Detailed studies on the number of religiously interested in practicing in Kyrgyzstan have not been conducted in recent years, but nevertheless, based on observations and studies of past years, we can say, for example, that only a part of Muslims practice all the canons of Islam, the other part practices only Friday prayers, and the third is limited to attending eid-namaz[4], etc.
Figure 1. Traditional Eid-namaz in Bishkek. May 2, 2022
However, the degree of religious penetration, in particular, Islam, into the public life of the Kyrgyz people, as well as into everyday relationships, rules of conduct and even the lexicon becomes more and more obvious every year. From the very start of sovereign existence, Kyrgyzstan has adhered to a liberal approach towards the religious sector. Thus, unlike other post-Soviet republics, Kyrgyzstan had more space and freedom for the justification and development of Islamic religious organizations, including various foundations and centers brought in from outside. Together with internal (ideological, socio-political, economic) aspects, the active influence of exogenous factors became the basis for the formation of polymorphic Islam in the country, which has both a moderate Hanafi madhhab (majority) and more rigid religious currents.
In Kyrgyzstan, the only country in the post-Soviet space, the activities of the Tablighi Jamaat religious movement, which is not registered in the country, but actively carries out its activities, are not prohibited. In Kyrgyzstan, their activities are known for their missionary activities – dawaat. The followers of the movement declare their apoliticality and the desire to convey the essence of Islam through dawaats. An exception to the ban was the Yakyn Inkar group, which separated from the Tablighi Jamaat. The name of the movement, if translated from Arabic, means “the denial of everything except God.” Supporters of “Yakyn Inkar” preached a return to medieval times, the rejection of all the benefits of civilization, including the means of communication, education, modern medicine. This group was banned in 2017.
Figure 2. Inkarians detained in Aksy district in 2017
Despite the declared secular status of the state, in recent years cases of politicization of religion have become more frequent – the involvement of members of religious organizations in political processes, which is often violated by politicians themselves. In 2015, at the parliamentary elections, attempts by one of the parties to enlist the support of religious authorities were noticeable, the same attempts were made in 2017 at the presidential elections, when the religious figure Chubak azhy Zhalilov was invited to the election campaign of one of the candidates.
The increase in the electorate’s demand for religiosity in political preferences is dictated by both the increase in the religiosity of the population, and dissatisfaction with state policy and, in general, distrust of political institutions by part of the Muslim society. In this regard, the religiosity of political figures in Kyrgyzstan is gradually becoming a kind of marker of “fairness and honesty” for religious voters.
According to the studies of a number of Kyrgyzstani experts, the processes of Islamization and the change under its influence in the worldview and behavior of people are gradually changing the whole system of social relations in Kyrgyzstan towards its religiosity, which ultimately lays the foundation for the use of Islam in politics. Thus, the population and the electorate respectively, becomes more sensitive to Islamic slogans.[5]
Politics in the religious sphere
For the first time, the Law “On Freedom of Religion and Religious Organizations” was adopted in 1991, which allowed religious organizations to register their activities in the republic. As a result, by 2008 over 2,000 religious organizations were registered. Since 2002, questions have been raised in the republic about the need to tighten policy in the religious sphere, but the initiatives remained without the support of deputies.
On December 31, 2008, a new Law “On Freedom of Religion and Religious Organizations of the Kyrgyz Republic” was adopted in the country. This Law toughened the procedures for record registration in the state body for religious affairs. The law was adopted despite a negative assessment by the Venice Commission and the OSCE/ODIHR Expert Council. The criticism was mainly that, due to the bureaucracy of registration procedures, many religious communities will not be able to obtain official registration.[6]
However, until 2014, little attention was paid to state policy in the religious sphere, and there was no direction vector for building relationships between the state and religion. At the end of that year, the Concept of State Policy in the Religious Sphere for 2014-2020 was adopted in Kyrgyzstan. The concept notes the role of traditional confessions in Kyrgyzstan, in particular traditional Islam of the Hanafi madhhab and Orthodox Christianity. In addition, the document emphasizes the need to preserve the traditional values of Islam, protection from external influence of Muslims. For example, the rapid growth in the number of religious objects, in accordance with the Concept, is a consequence of “the influence and financial support from Turkish, Pakistani, Arab, Iranian, and other religious organizations and figures. This process, as the Concept says, has led to the emergence of new religious practices and the stratification of the Muslim community, which may in the future lead to contradictions and conflicts on religious grounds.[7] The connection between the radicalization of religion in Kyrgyzstan and the factor of foreign religious education is also noted: “The radicalization of religion in the country is to a certain extent due to the influence of foreign religious extremist centers and organizations. Upon completion of their studies, some of the graduates of foreign educational centers become carriers, distributors of the ideology and mentality of the host country, instill a way of life, culture, appearance, clothing, and standards of behavior that are alien to the people of Kyrgyzstan,” the Concept says.[8]
Thus, by adopting this Concept, the authorities of Kyrgyzstan indicated their intention to increase the role of the state in controlling negative deviations of religion and supporting traditional confessions. The course of the state in the religious sphere for the period 2014-2020 for the most part involved the popularization of social initiatives of religious organizations, the centralization of the management of Muslims under a single center of religious management (SAMK), which, in turn, operates in coordination with the State Commission for Religious Affairs (SCRA).
If we look at the measures taken on the basis of the new approach to religion, we can highlight the following important points:
– Firstly, for the first time in Kyrgyzstan, steps were taken towards the interaction of the state and religious denominations, in particular, reforms were initiated in the work of the Spiritual Administration of Muslims in Kyrgyzstan (SAMK) in terms of increasing control over the appointment of imams of mosques, imam-khatibs, as well as their interaction with the SCRA, the Ministry of Education, religious foundations and non-governmental organizations noted the need to build non-conflict relations between confessions;
– secondly, the issues of missionary activity were regulated in the SAMK, including the introduction of a single form for persons involved in dawaat.
– thirdly, with the support of the state, the Fund for the Development of Spiritual Culture “Iyman” was created, whose functions included raising public awareness of state policy in the religious sphere, increasing tolerance and preventing extremism and improving the literacy of imams. Thus, a kind of information method of countering extremism was formed in Kyrgyzstan, which included religious and educational institutions, non-governmental organizations, and the mass media.[9]
– fourthly, the processes of reforming religious education were launched.
One of the activities of the Iyman Foundation is scholarship support for imams and raising their level of education. The advanced training of imams has been carried out since 2015, its purpose is to inform about the basics of state policy in the religious sphere in order to increase the level of religious and secular literacy of spiritual servants. In addition, the SAMK itself has introduced a certification procedure for mosque imams. In addition, all state bodies and the SAMK have been instructed to take measures to suppress the activities of extremist organizations in the country by promoting the “soft” form of Islam of the Hanafi madhhab.
While analyzing the steps already taken by the state towards the inclusion of “soft” approaches, it is worth noting the emphasis placed on the need to improve the religious education of Kyrgyzstanis. For these purposes and in terms of implementing the provisions of the Concept of State Policy in the Religious Sphere, the State Commission for Religious Affairs, together with the Ministry of Education, prepared an introduction to school curricula for grades 9-10 as a pilot project of the subject “history of religious cultures”. However, the program for the introduction of religious subjects in secular schools has not yet been implemented due to the conflict between the principles of secularism and religiosity in education.
Nevertheless, mechanisms are being developed to include secular disciplines in Islamic educational institutions. “There is already an opportunity to receive a secular education at the Islamic University. In addition, there are many examples of how, after receiving a religious education in a madrasah, citizens continue their studies at universities (at KSU named after Arabaev, KTU “Manas”, Osh State University) in “theology”.
In order to avoid extremist recruitment processes in correctional facilities, since 2014 the State Service for Execution of Punishment (SSEP) has been instructed to take measures to separate the detention of prisoners convicted of extremism. Such a measure is justified by the fact that prisoners, being in the same cell with extremists, became followers of extremist ideas. In turn, extremists, being in cells with prisoners from organized criminal groups, joined their ranks in the future.
The state assigns an important role in the propaganda of traditional Islam to the mass media, which does not limit the placement of video and audio materials explaining the essence of Islam. In order to improve the religious education of citizens, the information portal “Nasaat-media” operates under the Ulema Council of Kyrgyzstan. In addition, there is a SAMK page on the Facebook social network, and TV channels Ayan TV, Marva TV, New TV, and others broadcast religious topics.
Thus, in 2014-2020, the state stepped up its activities in relation to religion, focusing mainly on the settlement of negative trends in the Muslim community.
In 2021, an updated Concept of State Policy in the Religious Sphere for 2021-2026 was adopted. One of the points noted in this Concept is the problem of compliance with the principle of the secular nature of the state.[10] In general, the text of the new Concept has not undergone major changes, however, it briefly reflects the problems of implementing the previous Concept and emphasizes the need to continue work to improve the tasks already achieved.
Therefore, a feature of state policy since 2014 has been its focus on preserving national and civic identity through support for the traditional form of Islam in the form of the Hanafi madhhab and the Maturidi belief. The reform of religious education, the prevention of radicalism and extremism, the fight against religious conflicts, and the preservation of the secular state are the most important tasks in the sphere of politics in the religious sphere. One of the accents in the 2014 Concept was the problem religious appearance of Muslims, which was introduced from outside and does not correspond to national traditions. A manifestation of the protection of the attributive component of Islam in Kyrgyzstan is the recent introduction of a uniform for employees of the SAMK and imams.[11]
Figure 3. Employees of the SAMK were given a uniform uniform
Conclusions and recommendations
Thus, the state policy of Kyrgyzstan in the religious sphere is aimed at preserving traditional religions and is aimed, in essence, at protecting national identity, including through traditional Islam of the Hanafi madhhab, which does not contradict national traditions. Associated tasks are the prevention of extremism, the fight against conflicts on religious grounds, and issues of religious education. At the same time, the analysis of the religious situation shows that the state policy in the religious sphere still needs to be improved to solve the identified problems.
An important achievement of recent years is the recognition that religion is an integral part of public life. In order to prevent radicalism and extremism, the state and the Spiritual Administration of Muslims in Kyrgyzstan should focus on the socialization of Muslims, which involves the broad inclusion of the Muslim community in social projects in the state, such as helping poor citizens, supporting the institution of the family, helping children, women and the elderly who find themselves in difficult situations, prevention of domestic violence, the fight against crime, alcoholism and drug addiction, etc.
The need to use the social potential of religion is set out in the Concept for 2014-2020, and again designated in the New Concept for 2021-2026. It would not be out of place for the development by the SAMK, religious scholars, theologians and other experts of the social doctrine of the Muslims of Kyrgyzstan for the wide promotion and implementation of spiritual and moral values that educate and form among Muslims mutual respect, tolerance for representatives of other faiths, craving for knowledge and education, the ability to distinguish correct and incorrect interpretations of Islam and other values necessary to create harmonious social relations.
[1] The concept of the state policy of the Kyrgyz Republic in the religious sphere for 2021-2026. Adopted by Decree of the President of the Kyrgyz Republic No. 412 dated September 30, 2021
[2] How the number of mosques and churches in Kyrgyzstan has changed since 1991. Infographics (10/22/2020) // URL: https://elgezit.kg/2019/10/22/kak-izmenilos-kolichestvo-mechetej-i-tserkvej-v-kyrgyzstane-posle-1991-goda-infografika/
[3] Subjective aspects of religiosity of the population in Kyrgyzstan (12.10.2020) // URL: http://nisi.kg/niss-kg/sub-ektivnye-storony-religioznosti-naseleniya-kyrgyzstana/
[4] Ait prayer or Eid namaz is a collective prayer performed by Muslims on the days of the sacred holidays of Orozo and Kurman Ait.
[5] Problems of politicization and radicalization of Islam as a threat to the national security of Kyrgyzstan and ways to neutralize it / Ed. A. L. Salieva. – Bishkek, 2019. – P. 238.
[6] Ibid
[7] The concept of the state policy of the Kyrgyz Republic in the religious sphere for 2014-2020. Approved by Decree of the President of the Kyrgyz Republic dated November 14, 2014, No. 203.
[8] The concept of the state policy of the Kyrgyz Republic in the religious sphere for 2014-2020. Approved by Decree of the President of the Kyrgyz Republic dated November 14, 2014, No. 203.
[9] Usenov A. M. The social doctrine of Islam as an important element in the prevention of religious extremism and terrorism in Kyrgyzstan // Ways and means of counteracting religious extremism and terrorism in Kyrgyzstan: Collection of articles / Ed. ed. A. L. Saliev; ISAP KRSU. – Bishkek, 2019. – P. 56.
[10] Ibid
[11] Employees of the SAMK have a single uniform. Photo (06/01/2022) // URL: https://kg.akipress.org/news:1784264/?from=kgnews&place=maintopbefore