Relevant bibliographies by topics / Kazakhstan – Religion

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Kazakhstan – Religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Kazakhstan – Religion"

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Baitenova, N. Zh, E. F. Yessekeyeva, N. K. Aljanova, and D. Zh Dosmagambetova. "Religion and Contemporary art of Kazakhstan." Eurasian Journal of Religious studies 21, no. 1 (2020): 44–50. http://dx.doi.org/10.26577/ejrs.2020.v21.i1.r7.

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Aydinalp, Halil, and Kaskyrbek Kaliyev. "A SOCIOLOGICAL STUDY OF CONVERSIONS IN KAZAKHSTAN." Bulletin of Toraighyrov University. Humanities series, no. 2,2021 (June 28, 2021): 94–101. http://dx.doi.org/10.48081/aljq7510.

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Kazakh society went through such policies as Russification and Christianization during the Russian occupation period, atheism during the Soviets period, and religious revival after its independence. After the independence, missionary work of the Christian religion along with Islam increased. As a result of the missionary activities that are increasing today, Kazakhs who have changed their religion have started to appear in the society. This research explores the Kazakhs who changed their religion as a result of the intensive missionary work that emerged after independence from a sociological perspective. Then, the qualitative research method of sociology was used to investigate the current and complex events of religious change. There are three (complementary) techniques that we have used in qualitative research. They are: Interview, document examination and observation. In our research, 25 individuals were interviewed and personal information about them was provided. The process of changing religion and the reasons they changed religion were examined.
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Kulzhanova, Gulbaram, Zhuldizay Kulzhanova, and Larisa Efimovа. "Human Capital and Sustainable Development in a Religious Context." Journal of Ethnic and Cultural Studies 8, no. 3 (June 25, 2021): 169. http://dx.doi.org/10.29333/ejecs/757.

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The purpose of the study is to evaluate the impact of human capital (HC) on the sustainable development of a country or region through the prism of religious values. The following indicators were used for the analysis: Human Development Index, GDP per Capita, and Adult Mortality Rates in Orthodox Russia, Muslim, and Orthodox Kazakhstan, and developed countries dominated by Protestant religion, such as the United States, the United Kingdom, and Germany. The results show that differences in socio-economic growth between countries exist because the religions and cultures that influence those countries are different. Russia’s and Kazakhstan’s delay in capitalizing human capital may be provoked by the difference in the attitude these two countries have towards labor compared to other countries chosen for the study. The high quality of formal education in Russia and Kazakhstan is largely offset by a negative Orthodox and Muslim attitude to material achievements and financial prosperity. Orthodox representatives perceive individual wealth and career aspirations as sin and arrogance. The results of the study may be useful in teaching cultural disciplines.
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Podoprigora, Roman, Nurlan Apakhayev, Aizhan Zhatkanbayeva, Dina Baimakhanova, Elina P. Kim, and Kaliya R. Sartayeva. "Religious Freedom and Human Rights in Kazakhstan." Statute Law Review 40, no. 2 (October 28, 2017): 113–27. http://dx.doi.org/10.1093/slr/hmx024.

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Abstract Many post-Soviet governments are still unable to identify the attitude to religious freedom and religious activity. The human rights trend adjoins with a very suspicious attitude to the religious phenomena as a relic of the Soviet regime of the state–church relationships. Moreover, the professional communities and society as a whole were not appropriately prepared for the religious diversity or the new role of religion in public and private life. This article discusses why the government is very careful in the regulation of religious processes. The article also explains the reasons of inattention by Kazakhstani lawyers to human rights and religious issues and analyses the situation regarding religious freedom within frames of existing legislation in Kazakhstan.
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Maulen, A. B., Z. M. Karabayeva, and A. B. Bildebaeva. "FORMATION OF ETHNODEMOGRAPHIC COMPOSITION OF POST-SOVIET KAZAKHSTAN AND INTERNATIONAL AGREEMENT." BULLETIN 2, no. 390 (April 15, 2021): 245–49. http://dx.doi.org/10.32014/2021.2518-1467.76.

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The article discusses the description of the history of the ethnic composition of Kazakhstan. A large cycle of materials is based on the data from population censuses and materials of Kazakhstani researchers. A special study of the ethno-demographic growth of post-Soviet Kazakhstan was carried out. Ethno-demographic growth is divided into periods based on history. The arrival of many peoples in Kazakhstan and their history, political decisions of independent Kazakhstan on the way to interethnic harmony are considered. The emergence of ethnic groups in Kazakhstan is a great political event. The decline of the Kazakh population and the increase in the number of representatives of other nationalities have led to a change in the ethnodemography of Kazakhstan. The country has created a unique and effective mechanism for implementing national policy, interethnic and interreligious dialogue through the Assembly of the People of Kazakhstan. Special attention is paid to the description of the activities of the Assembly of the People of Kazakhstan. The Institute has come to the conclusion that it ensures the revival of ethnic identity and culture, forms a single political, legal and cultural platform for ethnic processes and contributes to the preservation of peace and harmony in the country. In general, thanks to the work of the Assembly in our country there is a unique model of interethnic and interfaith harmony, a special atmosphere of trust, solidarity, mutual under-standing, where every citizen, regardless of nationality and religion, can fully enjoy the civil rights and freedoms guaranteed by the Constitution, all necessary conditions for the development of traditions. It was noted that the activities of the Assembly contribute to increasing the international prestige of Kazakhstan as a country that effectively solves issues of interethnic relations.
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Baitenova, Nagima, and Asel Buzheeva. "The relationship between state and religion in independent Kazakhstan." Eurasian Journal of Religious studies 6, no. 2 (2016): 6–12. http://dx.doi.org/10.26577/ejrs-2016-2-70.

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Podoprigora, Roman. "School and Religion in Kazakhstan: No Choice for Believers." Journal of School Choice 12, no. 4 (October 2018): 588–604. http://dx.doi.org/10.1080/15582159.2018.1524425.

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Sikhimbayeva, Damira, Lesken Shyngysbayev, and Inkar Nurmoldina. "FOUNDATIONS OF SECULARITY: GLOBAL EXPERIENCE AND KAZAKHSTAN." Central Asia and The Caucasus 22, no. 1 (March 23, 2021): 098–105. http://dx.doi.org/10.37178/ca-c.21.1.09.

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The paper examines the methodological approaches and the conceptual foundations used to assess the degree of secularity in Western political thought. The concepts of secularity and secularism appear and develop due to historical, social, economic and cultural specifics of each particular society, and different factors, social transformations and the changing role of religion in public space among them, revise the content of these concepts. The paper discusses two main trajectories of such changes in the correlations between religion and politics that contributed to the development of secularity models as they are known today. It offers a clear interpretation of the concepts of secularity, the secularity principle, secularism and secularization and an analysis of the main models and interpretations of secularism and the socio-political factors that affect each of the secularity models. The contemporary religious situation and religious politics of Kazakhstan, as well as the political experience of identifying the principles and criteria of secularity in the republic that synthesizes foreign experience and the specific features of interpretation of secularity inside the country are reflected in the paper.
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Shyngysbayev, L. S. "ON THE QUESTION OF THE DEVELOPMENT OF STATE-CONFESSIONAL RELATIONS IN THE REPUBLIC OF KAZAKHSTAN." BULLETIN Series of Sociological and Political sciences 71, no. 3 (September 25, 2020): 181–88. http://dx.doi.org/10.51889/2020-3.1728-8940.25.

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This article covers the issues of formation of Kazakhstan as a secular society. Emphasis is placed on identifying the main reasons for choosing a secularization project. The growing trends related to international terrorism and religious extremism were the key reasons and factors. The article also analyzes the legislative framework for regulating issues related to the place and role of religion in the realities of independent Kazakhstan.
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Erpay, İlyas, and Zikiriya Jandarbek. "A Problem of Religion Study Teaching in an Independent Kazakhstan." Procedia - Social and Behavioral Sciences 141 (August 2014): 352–56. http://dx.doi.org/10.1016/j.sbspro.2014.05.062.

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Dissertations / Theses on the topic "Kazakhstan – Religion"

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Abdrakhmanov, Talgat. "L'islam au Kazakhstan : les rapports Etats-religion (XVIIIème - XXème siècles)." Phd thesis, Université Michel de Montaigne - Bordeaux III, 2012. http://tel.archives-ouvertes.fr/tel-00817205.

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Les relations entre l'Etat et la religion sont déterminantes dans l'histoire de chaque pays. Au Kazakhstan, le statut de l'islam a varié au gré du régime sur place. Implanté en plusieurs vagues, commençant par la conquête arabe du sud du pays, puis officialisé par les Qarakhanides, la Horde d'Or sous le khan Özbek et les khans kazakhs, l'islam a trouvé une certaine régulation à partir du XVIIIème siècle avec la colonisation russe. L'Empire russe, intéressé par le fait de gagner les musulmans à sa cause, favorise leur religion en créant l'Assemblée spirituelle à Orenbourg. L'impératrice Catherine II envoie des mollahs tatars dans la steppe kazakhe et construit de nombreuses mosquées pour mieux contrôler les Kazakhs. Mais le renforcement de l'islam donne des résultats inverses à ceux escomptés et l'empire durcit sa position envers le dernier, il limite le nombre de mollahs et de mosquées par région. Avec l'arrivée des soviétiques au pouvoir, tout semble changer. Mais provisoirement seulement ; les premières " déclarations démocratiques " n'aboutissent qu'à se retourner contre toutes les religions par une série de répressions à la fin des années 1920, et l'idéologie communiste espère mettre fin à l'islam. Pourtant les Directions spirituelles musulmanes avaient été rétablies durant la Deuxième Guerre Mondiale par Staline qui avait voulu utiliser le potentiel religieux pour servir ses buts. Elles ont fonctionné jusqu'à l'effondrement de l'URSS en reflétant les décisions du parti. L'indépendance du Kazakhstan a donné une chance aux croyants de rétablir la religion, mais en même temps elle a contribué à l'apparition de mouvances radicales. Depuis les années 2000 le gouvernement revoit sa politique en matière religieuse, en effectuant de nouveau des restrictions. L'histoire recommence-t-elle ?
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Shamgunov, Insur. "Listening to the voice of the graduate : an analysis of professional practice and training for ministry in Central Asia." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:7f86994b-af08-4acb-8d46-df864a072162.

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This thesis examines the relationship between professional practice and professional training of Christian ministers in post-Communist Central Asia. It responds to the call for study of the phenomenon of Protestant theological education in the post-Soviet bloc. Theological education in Central Asia has been developed without any research-led evaluation and is often found unsatisfactory by the emerging church, which calls for a more relevant, field-driven and contextualised training of its leaders. This study also responds to the gap in the literature on attitude development of ministerial students. This is a qualitative inquiry. Its primary emphasis is on in-depth semi-structured interviews of forty graduates of four major theological colleges in Kyrgyzstan and Kazakhstan, who had spent several years in pastoral ministry after graduation. This research seeks to identify the most common problems they face in professional practice; to identify the attitudes and capabilities underlying their problem-solving processes; and to analyse how their training enabled or failed to enable them to develop those qualities. This thesis argues that theological education can be viewed as a special case of professional training, with a unique cluster of spiritual qualities that are of paramount importance for the success of ministers. It also argues that, despite the graduates’ generally positive appraisal of their training, there was little connection between the training and the capabilities that the graduates needed to succeed in their current practice. It therefore argues that the institutions in Central Asia have inherited the flaws of the "schooling" paradigm of theological education. A more integrated, context-specific and missional model is needed. By developing a model for investigating the practical knowledge of ministers, this study attempts to provide the training institutions in question with a framework of capabilities and attitudes. This will allow those institutions to have a useful starting point in the reformulation of their curricula.
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Ohlsson, Henrik. "Teaching About Religion in a Post-Soviet State : An Examination of Textbooks in Kazakhstan's Upper Secondary School System." Thesis, Stockholms universitet, Religionshistoria, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-119864.

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The search for new identity factors and shared values in the post-Soviet region has given rise to a process of reevaluation of the role of religion in society. Not least the Central Asian countries are struggling with these issues in their nation building processes. They share important parts of their history with other Muslim dominated nations, but the Soviet heritage sets them apart. The focus of this study lies on the way religion as a general concept and Islam in particular are treated in four textbooks used in Kazakhstan’s school education. The contents of the textbooks are analyzed within a historical and societal context as well as a framework of contemporary secularity theory. The results elucidate a contrast between the discourse on religion found in the textbooks and the official legal status of religion in Kazakhstan today, which is taken as an indication of an ongoing reevaluation of religion leading away from the staunch Soviet secularity and possibly towards a situation where religion is seen as a natural part of societal developments. At the same time, however, the normative effect of official discourse is a double-edged sword, which, while shaping ideas of what religion is and ought to be, may also undermine the credibility and authority of a religion too closely associated with political authority.
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Alexandrov, Timur. "Central Asian civil society : dynamics of associational life in Kazakhstan and Uzbekistan." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285175.

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This thesis analyses local forms of civil society practised in contemporary Kazakhstan and Uzbekistan and provides a common thread on which to base a Central Asian understanding of civil society. I look to find out factors and constituents, which on the surface might be different from a classical liberal concept of civil society. The thesis applies a wider anthropological framework, which sees civil society as a broad network of social relationships, including traditional forms of associational life that can be relatively independent of the state. The study draws upon a multi-locale ethnography in Kazakhstan and Uzbekistan including in-depth and focus group interviews, participant observations, case studies, and archival research. I have investigated associations whose activities are concerned with reciprocal relations within society based on community solidarity, self-help, and mutual trust. These include professional associations, trade unions, ethno-cultural associations, religious organisations, courtyard clubs, the traditional Uzbek neighbourhood institution of mahalla, and informal practices of gap and khashar. While arguing that the meaning of civil society depends on context, the study has found that traditional elements of the preserved social fabric in Central Asian societies are reflected in today's networks of individuals. The thesis has generated knowledge on how local forms of associational life define the civil sphere by shaping social organisation, solidarity and mobilisation. Through empirical understanding of the public space, formal and informal networks that bond people together, we can locate wider ethnographic differences between not only the original and Central Asian concepts of civil society but also between two local cultures of Kazakhstan and Uzbekistan.
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Sieberhagen, Dean. "Reestablishing roots and learning to fly : Kazakh church planting between contextualization and globalization." Thesis, 2013. http://hdl.handle.net/10500/10574.

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The Kazakhs of post-Soviet Central Asia have been in the process of re-discovering their cultural heritage and establishing their own national identity. Profoundly affecting this process is that they live in a world that is becoming more and more globalized, with increasing degrees of interaction with other cultures. During Soviet times there was a large degree of isolation from cultures outside of the Soviet Union and their lives were mostly impacted by a Russian dominated system. After the collapse of the Soviet system they were suddenly exposed to a world of ideas, influences, and opportunities. Part of re-establishing their cultural roots involved consideration of their Islamic heritage. They were caught between trying to discover this for themselves and in doing so include cultural beliefs and practices that are blended into an orthodox expression of Islam, or allowing themselves to be told by outside practitioners of Islam how they should believe and act. Seventy plus years of communism had weakened the commitment and expression of Islam, and this as well as the forces of globalization has made them cautious and even suspicious of any radical expressions of religion. With the post-Soviet openness and exposure to other cultures came the opportunity for Christianity to present itself as a valid system of belief for Kazakhs. This began as an expatriate dominated exercise as individual Kazakhs embraced Christianity and the first churches were started. As the years progressed Kazakh church planting faced the challenge of having a foreign image and as a result needed to consider how to contextualize Christianity so that it could develop a Kazakh identity. At the same time church planting as with the Kazakh culture as a whole, was confronted with the impact of globalization. This meant that church planting had to not only consider Kazakh cultural factors but also what changes globalization would bring that impacted how church planting would be done. This study seeks to examine this church planting context that finds itself caught between the effects of contextualization and globalization, and by means of the principles of Grounded Theory discover principles for effective church planting.
Christian Spirituality, Church History & Missiology
D. Th. (Missiology)
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Books on the topic "Kazakhstan – Religion"

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Kosichenko, A. G. (Anatoliĭ Grigorʹevich), author, ed. Aktualʹnye problemy razvitii︠a︡ religioznoĭ situat︠s︡ii v Respublike Kazakhstan. Almaty: Institut filosofii, politologii i religiovedenii︠a︡ Komiteta nauki MON RK, 2013.

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Kazakhstan. Qazaqstan Respublikasynyn͡g︡ zan͡g︡dary: Qazaqstan Respublikasynyn͡g︡ salyq zhu̇ĭesī turaly = Zakony Respubliki Kazakhstan o nalogovoĭ sisteme v Respublike Kazakhstan. Almaty: "Qazaqstan", 1992.

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Orynbekov, M. S. Dukhovnye osnovy konsolidat︠s︡ii kazakhov. Almaty: Arkaim, 2001.

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Kazakhstan: Religions and society in the history of Central Eurasia. Torino: U. Allemandi, 2009.

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Podoprigora, R. A. O svobode veroispovedanii͡a︡ i religioznykh obʺedinenii͡a︡kh: Kommentariĭ k zakonu Respubliki Kazakhstan. Almaty: Vysshai͡a︡ shkola prava "Ădīlet", 1999.

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L'unità nella diversità: Religioni, etnie e civiltà del Kazakhstan contemporaneo. Roma: IsAG, 2013.

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Podoprigora, R. A. Kommentariĭ k Zakonu Respubliki Kazakhstan "O religioznoĭ dei︠a︡telʹnosti i religioznykh obʺedinenii︠a︡kh". Almaty: [publisher not identified], 2013.

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Berg, Andrea. An atmosphere of quiet repression: Freedom of religion, assembly and expression in Kazakhstan. New York, NY: Human Rights Watch, 2008.

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Kazakhstan) Mezhdunarodnai︠a︡ konferent︠s︡ii︠a︡ "Vzaimodeĭstvie gosudarstva i religii v kontekste modernizat︠s︡ii Kazakhstana: problemy i perspektivy" (2010 Alma-Ata. Vzaimodeĭstvie gosudarstva i religii v kontekste modernizat︠s︡ii Kazakhstana: Problemy i perspektivy. Almaty: Institut Nat︠s︡ionalʹnykh Issledovaniĭ, 2010.

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Islam without a veil: Kazakhstan's path of moderation. Washington, D.C: Potomac Books, 2011.

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Book chapters on the topic "Kazakhstan – Religion"

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Thibault, Hélène. "The Art of Managing Religion in a Post-Soviet Soft Authoritarian State." In Kazakhstan and the Soviet Legacy, 155–79. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-6693-2_8.

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Sahin, Ilhan. "Religious Life of Kyrgyz People According to Oral Materials." In Kazakhstan, Kyrgyzstan, and Uzbekistan, 67–80. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-52236-8_5.

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Yang, Li, and Svetlana Kozhirova. "The State Policy of the Republic of Kazakhstan in the Field of Combating Religious Extremism." In Springer Geography, 161–70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78690-8_15.

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Ganje, Alina. "Kazakhstan." In Christianity in South and Central Asia, 43–51. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0003.

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Sunni Islam and Russian Orthodoxy had historically cultivated a tolerant co-existence in Kazakhstan. Protestantism first arrived in the late nineteenth and early twentieth centuries, with Lutherans, Baptists, Adventists, and Mennonites. Catholic presence, stemming from Franciscan monks in the thirteenth century, flourished with large numbers of Polish exiles, and Catholic German and Latvian immigrants. The Russian Revolution brought religious persecution and during decades of communist rule the country suffered a loss of identity. In 1991, Kazakhstan was declared an independent secular state; however, the loss of a state ideology led to renewed interest in religion and/or new moral and social communities. Since 1991, the Orthodox denomination has undergone a revival. While legislation targeted extremism, the law in practice had a negative impact on both Islamic and Christian communities, restricting religious freedom. This has led to a decline in religious organisations, dropping between 2011 and 2014 by around one-quarter. Still, Protestant churches outnumber Russian Orthodox churches by more than two to one. However, the ROC holds meetings with the government to discuss its spheres of activity in Kazakhstan. Given the state’s limitations on religious expression, literature and teaching in school, the future of religious freedom in Kazakhstan remains uncertain.
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Podoprigora, Roman. "School and Religion in Kazakhstan: No Choice for Believers." In Educating Believers, 172–88. Routledge, 2020. http://dx.doi.org/10.1201/9781003011057-10.

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Prakash SJ, Cedric. "Social and Political Context." In Christianity in South and Central Asia, 339–50. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0030.

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Christianity in the region is under siege by fundamentalists from other religions who consider it a threat to their (often unjust and exploitative) way of life; by governments that are in nexus with these forces and by theocratic states in which the ‘other’ religion is seen as ‘alien’. While Christians have played prominent roles in India, anti-conversion laws in the country have been used by those who harbour ill-will towards the religious minorities, particularly Christians, to constantly discriminate against them and attack both their intentions and their actions. Attacks on Christians have been on the increase since 2014. In Bangladesh, Pakistan, Afghanistan, Iran and countries of Central Asia, Christians experience systematic persecution (and even martyrdom) and, with rare exceptions, it is not easy for Christians to freely profess, practise and propagate their faith. In Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan and Uzbekistan have a Muslim majority, but unlike in several other Muslim countries, freedom of religion is guaranteed in their constitutions, though the actual implementation leaves much to be desired. Christians in South and Central Asia are involved in inter-religious dialogue and doing their best to engage with majority communities in countries where Christianity does not have much of a bearing.
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Eden, Jeff. "Bureaucrats Bewildered." In God Save the USSR, 133–53. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190076276.003.0006.

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Using Kazakhstan as a case study, this chapter shows how the atheist officials charged with policing religion in the Soviet Union quickly lost track of the religious policies they were tasked with enforcing. Meanwhile, bureaucrats at local levels were often oblivious or even indifferent to those policies. Beyond the bureaucratic confusion and malaise, there was also significant confusion among officials over the very nature of Islam in the Soviet Union. What was the point of “registering” mosques, for example, if Kazakh Muslims, with their legacy of nomadism, did not need mosques? What was the point of monitoring mullas and other Islamic leaders when each Muslim is, according to tradition, ritually autonomous and self-sufficient? By showing the grey areas where enforcement met devotional practice, this chapter argues that Soviet Muslims were given a broad space for religious activity not only thanks to Stalin’s policies, but also through bureaucratic incompetence, indifference, and bewilderment.
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Saltybayev, Yerzhan, and Lidiya Parkhomchik. "The Eurasian Idea of Nursultan Nazarbayev." In Regional Integration and Future Cooperation Initiatives in the Eurasian Economic Union, 193–208. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1950-9.ch011.

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The First President of Kazakhstan Nursultan Nazarbayev had always emphasized the mutual influences of the culture and religions of people living in the country. Having absorbed both the European and Asian traditions Kazakhstan illustrates the principles of a diverse country that could build bridges among West and East. It became obvious that the newly independent nation led by Nursultan Nazarbayev was confronted with the need to find new forms of cooperation with the world community after the major geopolitical change. As a result, the Leader of the Nation proposed the long-term initiative, namely, the Eurasian idea that was designed to create an atmosphere of mutual confidence and cooperation. In this regard, this chapter will briefly identify the preconditions for the introduction of the Eurasian initiative with special emphasis placed on the transformation of Kazakhstan's vision of the issue. As a result, the conclusions of this chapter focus on the further prospects for integration between the Eurasian states within the frameworks of Nazarbayev's Eurasian concept.
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Balci, Bayram. "Introduction." In Islam in Central Asia and the Caucasus Since the Fall of the Soviet Union, translated by Gregory Elliott, 1–10. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190917272.003.0001.

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Some twenty-five years after the end of the USSR, the time has come to take stock of the changes in the countries and societies that emerged from that multi-ethnic, multi-confessional state. Here we shall be examining the development of Islam in two parts of the region: Central Asia and the Caucasus. At certain points in its history, the Soviet Union projected itself as a Muslim power, and contemporary Russia boasts several million practising Muslims whom it places at the centre of its policy of rapprochement with the Muslim world. The so-called ‘Muslim’ countries that emerged from the Soviet Union—i.e. the republics of Azerbaijan, Kazakhstan, Kyrgyzstan, Uzbekistan, Tajikistan and Turkmenistan, which possess a predominantly Muslim population and heritage—are also affirming a new relationship with Islam. And, whether they like it or not, as sovereign subjects on the international scene they are interacting in a new way with various countries from which they import or experience religious influences. Thus, the initial premise of the present work is that from 1991 onwards the Caucasus and Central Asia joined in the globalization of religion. Consequently, in order to understand changes in Islam there, we need to examine the way in which its states have dealt with various foreign influences and the conduct of public policy on religion in the light of such influences. The latter derive from countries which, prior to Russian conquest and Soviet domination, were in contact with Central Asia and the Caucasus. ...
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"Religious education in Kazakhstan." In The Routledge International Handbook of Religious Education, 219–24. Routledge, 2013. http://dx.doi.org/10.4324/9780203106075-34.

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Conference papers on the topic "Kazakhstan – Religion"

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Nadirova, Gulna. "STATE POLICY IN THE FIELD OF RELIGION: KAZAKHSTAN 2017." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/12/s01.027.

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Аimaganbetova, Оlga, Аkhmet Аimaganbetov, Elena Mussikhina, Maira Kabakova, Gulzhikhan Nurysheva, and Elnura Adilova. ""Socially-Psychological Research of Religious Orientations and Preferences in Modern Kazakhstan "." In ICEEPSY 2016 International Conference on Education and Educational Conference. Cognitive-crcs, 2016. http://dx.doi.org/10.15405/epsbs.2016.11.94.

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