KYRGYZSTAN TODAY Policy briefs on - Department of Geography

More documents

Recommendations

Info

called ekhson, i.e. “give, treat in the name of Allah.” Funeral rites, which start with a death of a person and end with the last ritual after a year of his/her death, also started to be called ekhson, and practicing those rituals as funeral rites on the seventh, twentieth and fortieth days started being perceived as non-Islamic. If, in the rituals Bibimushkul kushod and Bibiseshanbba, former otyn were mostly engaged in ritual details such as preparation and distribution of ritual food and reading duo, modern otyn focus their main attention on educational and informational activity in the religious area – in particular, they are involved in activities to persuade women to wear khydjab. In the everyday life of the modern Uzbek people, ekhson has become an influential institution used to manage women and dictate certain behaviors, clothes style, religious thinking and even routines of life. The views and behaviors of otyn and very religious (islomi) women are more caused not by “traditions” and traditional” religiousness but by ideology, policy, and borrowed ideas about Islam and women-Moslem. The identity of people of a traditional Uzbek makhalla today reflects a more and more evident religious character. In particular, it explicitly prescribes practicing ritual wedding ceremonies. During recent decades, secular weddings started being replaced with religious weddings, which are called by people islomi tui, i.е. “Islamic wedding.” At such weddings, a bridegroom and a bride do not sit together at a wedding party (nikoh) with the guests, but spend the wedding evening surrounded by women. Such innovations have lead to popular separation of practices into islomi and not islomi. As a result, Islam has changed from a “people’s” routine level of activities to the level of official, or near-official, ideology. The transformation of religious rites, and related changes in modern Uzbek society, demonstrate that Islam is no longer considered a marker of personal piety and cultural identity, but is more likely perceived as an assertion of political and ideological confrontation. Recently, secular Uzbek power has taken advantage of the huge spiritual opportunities of Moslem religion to open new facets of its peace-keeping and constructive, creative and humanistic capacity. We believe that appealing to positive Islam principles, as well as to principles of other religions, will allow the nation to positively address the issue of integration of people’s frames of mind into an official ideology of the state. At the same time, it will allow the salvation of Islam as a part of the spiritual life of the nation, and protect it from numerous unjustifiable attacks caused by the actions of ignorant followers. Recommendations 1. International institutions and the international community should support the efforts of Uzbekistan’s leadership to preserve the secular regime in the Republic, as long as believers’ rights are observed. Religious identity and religious activities shall remain a personal right of every citizen, who is obliged to observe secular rules and laws of the state. 2. The series of terrorist acts in Uzbekistan, and the Kyrgyzstan–Batken events of summer-autumn 1999–2000, the events at the end of March, 2004 in Uzbekistan and events in May 2005 all confirm that a group of international terrorists work to destabilize the political situation in the entire region of Central Asia, and involve the local population in conflicts and wars using the “Islamic revival” shield. International institutions and international community should help the Government of Uzbekistan to counteract those plans and combat extremists. 136
3. International institutions and international community should pay special attention to the activity of makhalla committees as initial civil society units in Uzbekistan. The efforts of politicians, experts, mass media, non-government organizations should target educational and informational activities with chairmen of makhalla committees, and explanations of the principles of a secular state directly with makhalla residents. 4. International institutions and international community should pay special attention to observing the status of women’s rights. It is necessary to create and improve special programs for informational, consultative and legal work with women. It is necessary to strengthen the Uzbek government’s attention to the social and economic needs of women, and strengthen gender equality in labor activity, culture, science, public administration, electoral system and so on. 5. International institutions and international community should promote a comprehensive dialogue between believers of various directions and collaboration between believers and non-believers. Programs should be developed to explain the peculiarities of historical and national traditions of peoples of Central Asia, to demonstrate ways to achieve tolerant co-existence among various cultural and religious groups. Literature 1. Kramer A. Otyn // Islam on the territory of the former Russian empire. – Edition. 3. – М., 2001. 2. Kramer А. Bibi Seshanba // Islam on the territory of the former Russian empire. – Edition 4. – М., 2003. 3 Kramer А. Mushkul Kushad // Islam on the territory of the former Russian empire. – Edition 4. – М., 2003. 4. Polyakov S.P. Traditionalism in a modern Central-Asian society . М., 1989. 5. Polyakov S.P. Everyday Islam and conservatism of a rural local community in Central Asia// Ehtnosocial problems of rural migration . – М., 1990. 6. Snesarev G.P.. About some reasons for preservation of Khorezm Uzbeks religious and domestic remnants // Soviet Ehtnography. – 1957. – № 2. 7. Snesarev G.P. Materials about primitive society remnants in customs and rituals of Khorezm Uzbeks // Field research of Khorezm expedition in 1957 – М., 1960. 8. Fatkhi Х. Reconstruction of Islam in independent states of Central Asia // Races and People. – Edition. 32. – М., 2006. 9. Fathi H. Femmes d’autorite dans l’Asie centrale contemporaine. Quete des ancetres et recompositions identitaire dans l’islam postsovietique. Paris: Maisonneuve&Larose/ IFEAC, 2002. 10. Fathi H. Otines: the unknown women clerics of Central Asian Islam // Central Asian Survey. 1997, № 16(1). P. 27-43. 11. Kamp M. The New Woman in Uzbekistan: Islam, Modernity, and Unveiling under Communism. Seattle&London: University of Washington Press, 2006. 12. Kandiyoti D., Azimova N. The communal and the sacred: women’s worlds of ritual in Uzbekistan // Journal of the Royal Anthropological Institute. 2004, # 10. 13. Sievers E. Uzbekistan’s Mahalla: From Soviet to Absolutist Residential Community Associations // The Journal of International and Comparative Law an Chicago-Kent. Vol.2, 2002. 137
Page 1 and 2:
Social Research Center American Uni
Page 3 and 4:
The Social Research Center (SRC) at
Page 5 and 6:
What needs to be studied is whether
Page 7 and 8:
policy, but on the politics of loya
Page 9 and 10:
them set up with the sole aim of ac
Page 11 and 12:
has been made. As democratization i
Page 13 and 14:
For a country where the main active
Page 15 and 16:
seemingly happen to form regionally
Page 17 and 18:
• Support the development of self
Page 19 and 20:
synonymous with civil society. Thes
Page 21 and 22:
and to the fact that it is popularl
Page 23 and 24:
in a politically-advanced society w
Page 25 and 26:
Galina Plakhotnikova, Aida Kurbanov
Page 27 and 28:
For such individuals, personal sati
Page 29 and 30:
to focus on donors’ priorities, w
Page 31 and 32:
Sheradil Baktygulov, Independent Ex
Page 33 and 34:
By having good knowledge and unders
Page 35 and 36:
In this context, the Kyrgyz state v
Page 37 and 38:
6. Produce a training program for g
Page 39 and 40:
among decision-makers and in genera
Page 41 and 42:
200. This means that about USD 20 m
Page 43 and 44:
New Middle Classes Classes are anta
Page 45 and 46:
References and Sources 1. Bates R.
Page 47 and 48:
There were attempts to build the pa
Page 49 and 50:
Kyrgyzstan, they did not have a cle
Page 51 and 52:
impossible. Even though the Moldova
Page 53 and 54:
Summing up, it should be emphasized
Page 55 and 56:
24. Romedi Arkvint’s Speech//Kiev
Page 57 and 58:
- national programs and projects; -
Page 59 and 60:
awareness of implementation of thes
Page 61 and 62:
also tried to participate in develo
Page 63 and 64:
and its regional programs, to devel
Page 65 and 66:
development in both urban and rural
Page 67 and 68:
the participants of public hearings
Page 69 and 70:
Social Development as the spokesper
Page 71 and 72:
Nookatbek Idrisov, Director of the
Page 73 and 74:
membership fees, donations, grants)
Page 75 and 76:
and (2) the Law on Charity doesn’
Page 77 and 78:
6. To change numbering of items in
Page 79 and 80:
its founders, members, participants
Page 81 and 82:
and property at its balance-sheet v
Page 83 and 84:
Kanykey Jailobaeva, PhD Candidate a
Page 85 and 86: NGOs to involve the government and
Page 87 and 88: over the implementation of its init
Page 89 and 90: His advice on the legislative basis
Page 91 and 92: presence of those major elements of
Page 93 and 94: arises; this problem is now apparen
Page 95 and 96: not a decision-maker, but rather
Page 97 and 98: Some believe and argue that Kyrgyz
Page 99 and 100: Central and Eastern European and Ba
Page 101 and 102: the vocational-education system sho
Page 103 and 104: force and its profile, since all th
Page 105 and 106: is employed in jobs that do not req
Page 107 and 108: educational institutions elaborate
Page 109 and 110: naturally expect to return to their
Page 111 and 112: emittances for granted at the backb
Page 113 and 114: Global Donor Platform for Rural Dev
Page 115 and 116: marginalized communities, do not li
Page 117 and 118: Simplifying the process of getting
Page 119 and 120: Nurdin Tynaev, Director of the Publ
Page 121 and 122: Federation”, which requires migra
Page 123 and 124: Recommendations • Improve the imm
Page 125 and 126: In Kyrgyzstan, there are the Spirit
Page 127 and 128: Following are some examples of mode
Page 129 and 130: Timur Kozukulov, Senior lecturer, r
Page 131 and 132: 2. These problems are also typical
Page 133 and 134: Shakhnoza Madaeva, Candidate of phi
Page 135: women). About 50 percent of student
Page 139 and 140: present this image of woman as an i
Page 141 and 142: you from a single person created of
Page 143 and 144: standpoint of such an approach, one
Page 145 and 146: Types and scale of judicial corrupt
Page 147 and 148: The evidence demonstrates that the
Page 149 and 150: other indirect features of judicial
Page 151 and 152: albeit very unlikely. However, many
Page 153 and 154: Many factors contribute to this cor
Page 155 and 156: also collapsed, and the academic co
Page 157 and 158: To university students: 1. To chang
Page 159 and 160: protectionism, unfair competition,
Page 161 and 162: authority to levy tax backlogs with
Page 163 and 164: Kubanychbek Omuraliev, Independent
Page 165 and 166: On the subject of barriers, it is a
Page 167 and 168: and other similar is ten times grea
Page 169 and 170: participation in economic activitie
Page 171 and 172: • adopt laws that recognize and p
Page 173 and 174: Emil Nasritdinov. Discrimination of
show all

KYRGYZSTAN TODAY Policy briefs on - Department of Geography

Create successful ePaper yourself

Delete template?

Save as template?