Paul
Goble
Staunton, September 14 – The growing
influence of Islam across Central Asia now threatens secularism there, scholars
from that region said at a recent meeting in Almaty; and if the regimes don’t
find a way to generate support for secular values among the Muslim community, they
predict that troubled times” are ahead for the region.
The session was extremely unusual
not only because it took place at all – such events have become increasingly
rare in the last decade -- but also because speakers felt free to sharply
criticize the views about Islam now current in both East and West and the
policies of their own governments (exclusive.kz/kudai_bіledі_ili_mutnye_perspektivy_islamizacii_czentralnoi_azii; for additional details, see camonitor.kz/28891-kazahstan-islam-i-svetskost-chya-vozmet.html).
Elmira Nogoybayeva, a Kyrgyz expert,
told the group that one of the problems of talking about Islam in Central Asia
is that there is no clear definition of what political Islam really is. Most
outside groups and many politicians and commentators simply “demonize” the
religion rather than consider what it is really about.
If people go outside the major
cities, she said, they will find that across Central Asia, “the mosque is the
main method of socializing the population regardless of age or gender.” And despite what officials say, protest
attitudes are growing from their already “high” position. Consequently, more
demonstrations of various kinds can be expected.
One reason many don’t see that is that
they fail to understand that Islamic protest does not fit “in the traditional definition
of political opposition but rather within religion.” Muslims vote with their
feet as it were separating themselves from government functions rather than
challenging them.
This is quite a worrisome signal, Nogoybayeva
continued, because it means that protest in Central Asia is already “being
channeled through religion” rather than through any secular or civic
institutions.
Sardor Salimov, an Uzbek political
analyst, said that in his country “the rebirth of Islamic identity has
occurred,” with “ever more people not simply conducting the rituals of the
religion” but trying to bring their society into correspondence with Islam and
using Arabic to appeal to the Most High.”
Today, he added, “a critical mass of
mature and educated Muslims” has arisen and is ready for action in the public
sphere including in politics. “Ever more
activists from among Muslims are ready to demand that state policy be conducted
in correspondence with Islamic values.” This isn’t the end of secularism, of
course; but it is a threat to its current state.
Abdugani Mamadazimov, a Tajik
scholar, reported that in his country Islamic identity not only competes with
but often is stronger than the Tajik one. “Perhaps we do not have VVP [a
reference to Putin] but on the other
hand we do have our traditions,” of which Islam is one of the most important.
Sanat Kushkumbayev, the deputy
director of Kazakhstan’s Institute for Strategic Research, noted that the
statistics about the number of mosques and mullahs show that Islam has been
growing in his country but “for a lengthy period, [it] was on the periphery of
social progress.” But now “it is rapidly returning to the arena.”
The authorities are compounding the
problem because they are approach Islam the way the Soviets did through the
Muslim Spiritual Directorate (MSD) system, but that system which was all about
control rather than cooperation retains its “birthmarks” and does little or nothing
to promote cooperation or even conversation between Muslims and the state.
Other speakers made equally
intriguing interventions. One said that “today no one is surprised when white
Nazis become Islamists. This is a global alternative as in the time of fascism,
liberalism or communism. One is thus speaking not about the politicization of
Islam or the Islamization of politics but about protest.”
A second pointed out that in Central
Asia, “people are going into religion because there is no civil society or
political parties. The authorities at one period though that worked to their
benefit.” But no longer, given that “the limits of secularism and Islam are
very fluid,” as Turkey has shown recently.
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