KYRGYZSTAN TODAY Policy briefs on - Department of Geography

2. These problems are also typical for madrassas. In addition, the faculty and staff
in madrassas usually comprise only two or three people.
3. Some madrassas and short-term courses are not controlled by Muftiyat and the
State Agency for Religious Affairs.
4. Education in many madrassas is based only on three or four classic books, written
during the Middle Ages.
5. Some madrassas experience the strong influence of their sponsors or international
religious organizations, and this influence is often contrary to the traditions and
religious practices of Kyrgyz society.
Some specialists believe that religious subjects could be taught through accredited
programs in public and private universities and institutes– such as departments of
History and Philosophy– or in specialized departments such as the Department of
Theology of Osh State University. However, educational institutions with religious
studies are excluded from the formal educational system, and the diplomas they issue
are not recognized elsewhere [1, p. 120].
During the academic year 2001-2002, students of the Department of Theology in Osh
State University, together with their teachers, conducted a survey among religious leaders
(imams) in Osh region. This research identified their level of knowledge, recognizing that
imams play an important role in society and in the formation of religious relations within
the population. The survey revealed unexpected facts. For instance, in answer to the
question “What education do you have?”, 4 percent of those surveyed responded that they
did not even have secondary education. Among high school graduates 70 percent have
not continued their education in higher educational institutions, and only 7 percent have
graduated from higher educational institutions, 15 percent graduated from madrassas,
and 8 percent received religious education at an Islamic institute.
In response to the question “Where did you study Arabic?”, 39 percent of the
surveyed responded that parents had taught them the language, 15 percent learned it in
madrassas, and 46 percent learned Arabic privately from mullahs. To the question “Do
you have a complete Islamic education?”, only 27 percent agreed.
Teachers of religious schools were asked the following questions: “Did you write any
articles or books? If not, could you write new books that meet modern requirements?”
Most of the replies resembled the following: “Nothing is written. The available literature
is inherited from our ancestors and it is considered sufficient. There is no need to change
the content of these books or write new ones.” Nevertheless, some opposed such views.
These respondents believe that religious books should be reprinted because they do not
meet modern standards.
Primary religious education had, for some time, been provided in secular schools
through classes called “Yyman Sabagy” (The lesson of morality). During the first years
after the Republic became independent, mullahs taught such “lessons of morality” in
rural schools, but then, for various reasons, were suspended from teaching. Currently,
the course “Yyman Sabagy” has been replaced by “Adep Sabagy”, which does not cover
religious topics.
In order to solve such problems of Islamic educational institutions, one must take
several factors into account. These include financial and personnel problems, relations
between the state and religion, and the development of curricula and governmental
programs. Of course, the creation of a modern logistic base in Islamic schools is also
impossible without the support of State and donor organizations.
The Ministry of Education and Science of KR, the State Agency for Religious
131