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1
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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Shaw, Stacey A., Gaukhar Mergenova, and Nabila El-Bassel. "Religion and HIV Risk Among Male Market Vendors in Kazakhstan." Journal of Religion and Health 59, no. 4 (October 11, 2019): 2019–31. http://dx.doi.org/10.1007/s10943-019-00929-0.
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Sharipova, Dina. "Perceptions of National Identity in Kazakhstan: Pride, Language, and Religion." Muslim World 110, no. 1 (December 18, 2019): 89–106. http://dx.doi.org/10.1111/muwo.12320.
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Kabdrakhmanova, Faiina, Yelena Ryakova, and Yelena Savchuk. "RELIGION LITERACY AS A FORMATION CONDITION KAZAKHSTAN'S CIVIL DISCOURSE." Al-Farabi 74, no. 2 (June 30, 2021): 173–84. http://dx.doi.org/10.48010/2021.2/1999-5911.14.
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The formation of a civil community takes place in the process of statehood formation and involves the development of a system of communication between communities and social groups that have different characteristics of economic, ethnic, linguistic, confessional, settlement, and demographic plans. In the light of the above, one of the most important functions of the state is to promote the formation of a civil discourse that is understandable to all social groups without exception. Depending on the characteristics of the community, the civil discourse can coincide with the national, confessional discourse or represent a supra-corporate, supra-group integral. Since the 2000s, in Kazakhstan (which also reflects the global trend), concepts that set the principles of orientation of modern man in the post – secular world-a world in which a large-scale return of religion to everyday life and the practices of individuals, social communities and institutions began to actively penetrate into civil discourse. To fully participate in the communications conditioned by the discourse of this type, individuals need religious literacy. The request for its formation is received by the education system, which acts as an instinct for the socialization of individuals. The article examines the transformation of Kazakhstan’s civil discourse from the point of view of the presence in it of concepts reflecting the principles of state-confessional relations at various stages of Kazakhstan’s development over the years of independence. The authors undertake a special analysis of what challenges the education system faces and how it solves them in the context of the formation of civil discourse.
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Podoprigora, Roman. "Religious situation and problems of freedom of religion and belief in Kazakhstan." Religious Freedom 2, no. 19 (November 8, 2016): 71–75. http://dx.doi.org/10.32420/rs.2016.19.2.895.
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In the situation with Kazakhstan, first of all, it is necessary to determine the starting point: October 2011. It was at this time that a new (second in post-Soviet history) law on religious issues (the “Law of 2011”) was adopted. It is very indicative of how he was taken: everything looked like a secret operation, quickly, without noise, long discussions and approvals. The fact is that several attempts of legislative initiatives in the field of regulating religious activities in the 2000s failed, including because of the negative reaction of local and foreign human rights organizations, international organizations and even individual states. The government, taught by such experience, immediately after the chairmanship of Kazakhstan in the Organization for Security and Cooperation in Europe in 2010, promptly drafted a new law, the adoption of which should have been provided by the Agency for Religious Affairs, specially created in the same year.
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Bigozhin, Ulan. "Local Politics and Patronage of a Sacred Lineage Shrine in Kazakhstan." Central Asian Affairs 5, no. 3 (July 28, 2018): 233–52. http://dx.doi.org/10.1163/22142290-00503003.
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Pilgrimage to saints’ shrines is an important Islamic practice in Kazakhstan. Kazakhs go on pilgrimages seeking cures for disease, blessings for the future, and a connection to the past. Pilgrimage sites and those who control them are not, however, apolitical. The control of shrines and the business of pilgrimage are both connected to governmental nation-building policies. This paper shows that traditional shrine keepers from sacred lineages (qozha) in northern Kazakhstan seek patronage from political and economic elites in order to build, maintain, and expand shrine complexes. These patrons are often state officials who expect returns in cultural capital for investments of economic capital. The different goals of patrons and shrine-keepers occasionally lead to conflict. This paper examines one such conflict and explores what it reveals about the interplay between religion and local politics in Kazakhstan.
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Altaikyzy, А. "Content Analysis of Media for Studying of Problems of Religion in Kazakhstan." Eurasian Journal of Religious studies 19, no. 3 (2019): 48–54. http://dx.doi.org/10.26577/ejrs-2019-3-r6.
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Yerekesheva, Laura G. "Functions of Religion and Dynamics of Nation‐Building in Kazakhstan and Uzbekistan." Muslim World 110, no. 1 (December 18, 2019): 64–88. http://dx.doi.org/10.1111/muwo.12319.
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BOLYSBAYEVA, Ainura, Aigerim BOLYSBAYEVA, Kairat ZATOV, and Nurgul TUTINOVA. "FEMALE RELIGIOSITY IN POST-SECULAR SOCIETY: ISLAM IN KAZAKHSTAN." CENTRAL ASIA AND THE CAUCASUS 22, no. 2 (June 30, 2021): 174–88. http://dx.doi.org/10.37178/ca-c.21.2.15.
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Today, religious renaissance across the post-Soviet space has moved into the center of academic attention mainly because post-Soviet countries have found themselves at the crest of religious awareness in the form of revived traditional religions. In Kazakhstan, this process has taken the form of Islamic revival, the religion of the autochthonous population, which lived in the territory of the contemporary state. According to many authors, the family is the main religious socialization institution: mothers as its main agents play the key role in raising the younger generation. This means that female religiosity requires close attention and detailed studies. With this aim in view, we carried out an online opinion poll among women 18 years and older in all regions of Kazakhstan to identify the interconnection between religious practices and involvement in religious life, on the one hand, and confessional self-identity, on the other, as well as the role of demographic statistical data (age, in particular) in shaping religious consciousness. We paid a lot of attention to the correlation between the degree of religiosity and the presence of Islamic dogmas in everyday life. Our studies brought us to a conclusion that the faithful generally tend to overestimate the extent of their religiosity. This means that the majority of our respondents can be described as conventional believers whose knowledge of the main Islamic dogmas is weak and who do not observe religious practices. Religious holidays and fasting are the two most frequently observed practices; praying and religious clothes are the two frequently avoided practices. Their performance requires a lot of time and the need to change appearance and lifestyle.
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Akhmejanova, G. B., N. M. Mussabekova, T. E. Voronova, G. T. Shamshudinova, and A. Avilkhan. "RELATIONS BETWEEN THE STATE AND RELIGIOUS ASSOCIATIONS IN THE REPUBLIC OF KAZAKHSTAN: CONSTITUTIONAL AND LEGAL ASPECTS." BULLETIN 3, no. 391 (June 12, 2021): 153–58. http://dx.doi.org/10.32014/2021.2518-1467.114.
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This article attempts to comprehensively consider the social and legal nature of the relationship between the state and religious associations in the state, to determine their main constitutional ties, and to reveal the concept and content of the legal status of the religious associations. In this article, based on historical analysis, generalization, modeling, the study of the normative documents, regulating the public relations in this area, the development of the current state of the relations between the state and religious associations. Social science research in the religious studies area could be described as lacking many serious studies, regarding religious issues and relations between the state and religion. One explanation is inattention to the religious factors in public life for a long period of time. This inattention was displayed in political, social and judicial areas. Most studies twenty years ago were devoted to the explanations of the negative features of the religion or the disappearance of religion and state’s help. Today the spectrum of opinion on church-state relations is wider. The most popular point of view advocates the separation of state and church. The general opinion is that the state must be secular. The clericalization of the state and social life is considered as danger to the existing political and legal system. At the same time, some believe that religion must be under strict state control (so called, state-controlled religion). In this approach, state interests such as national security always dominate over the interests of religious organizations and believers.
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Podoprigora, Roman. "Legal framework for religious activity in post-Soviet Kazakhstan: from liberal to prohibitive approaches." Oxford Journal of Law and Religion 9, no. 1 (February 1, 2020): 105–31. http://dx.doi.org/10.1093/ojlr/rwaa004.
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Abstract Religious activity is a very sensitive area of government regulation in Kazakhstan. After some post-soviet years of liberalization, the government has decided to return to soviet-style relations with a large amount of attention on the control and supervision of religious areas. The Law ‘On Religious Activity and Religious Associations’ adopted in 2011 was the result of such a decision. This article analyses the legal framework for religious activity, the model of relations between state and religious associations in modern Kazakhstan, the public attitude towards regulation in the religious field, the legal and social consequences of the adoption of current law, as well as the problems of its implementation and the government’s administration of religious activity in Kazakhstan. The author reaches the conclusion that more liberal legislation and law-enforcement practice is unlikely without changes in the political system, the public attitude towards religion and views on secularity.
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Lehner, Oskar. "Respecting Human Rights in Central Asia: Will this stabilize or destabilize the region?" Security and Human Rights 20, no. 1 (2009): 48–55. http://dx.doi.org/10.1163/187502309787858138.
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AbstractAll five Central Asian states have signed most of the major UN Human Rights Conventions. However, due to poor implementation the level of fulfillment of Human Rights — although varying from country to country — is unsatisfying. Poverty, violations of basic economic and social rights, torture, violence against women, lack of freedom of media and freedom of assembly, arbitrary arrests, wide-spread corruption, restrictions regarding freedom of religion, child labor and lack of protection of refugees are the key problems. Poor quality of election, restriction of political and religious freedom, and non-realization of economic and social rights on the long run will contribute to destabilize societies and fuel extremism. Kazakhstan, the first post-Soviet country to take over the OSCE chairmanship in 2010, fails to meet many agreed standards for democratic elections and respect of human rights. It therefore would be over-optimistic to expect that Kazakhstan will become a driving force in promotion and protection of Human Rights. However, the very fact that Central Asia for a certain period will be in the spot light and that Kazakhstan's domestic human rights policy will be closely monitored and scrutinized provides a window of opportunity to advocate for improved respect of Human Rights in Central Asia.
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Ponomarev, Vitaliy. "Freedom of religion and belief in the practice of applying anti-extremist legislation in the Crimea and Central Asia." Religious Freedom 2, no. 19 (November 8, 2016): 40–47. http://dx.doi.org/10.32420/rs.2016.19.2.890.
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Currently, anti-extremist legislation, based on largely similar legal mechanisms, is in force in four post-Soviet countries - in Russia, Kazakhstan, Kyrgyzstan and Tajikistan. As will be shown below, this legislation and the law-enforcement practice based on it pose serious threats to fundamental freedoms and human rights, above all - freedom of expression and freedom of religion.
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Fert, Andriy. "Overview of the legal regulation of burials in Ukraine, Russia and Central Asia." Religious Freedom 2, no. 19 (November 8, 2016): 50–59. http://dx.doi.org/10.32420/rs.2016.19.2.892.
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Legal regulation of funeral business and burials is able to clearly demonstrate the degree of religious freedom in a particular country. In this article, the author raises the question of how the normative field of Ukraine, Russia, Kazakhstan, Kyrgyzstan, and Tajikistan, as well as the Crimean autonomy, ensures the human right to publicly practice their religion through burial.
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Lipina, Tatyana A., and Yuliya V. Shapoval. "Religious education in Kazakhstan: Тhe challenges of the COVID-19 pandemic." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 352–68. http://dx.doi.org/10.21638/spbu17.2021.213.
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The article explores the impact of distant learning and digital technologies on the educational process in theological education institutions, as well as on religious and educational practices at religious organizations in the context of the quarantine restrictions of the COVID-19 pandemic in Kazakhstan. The research methodology consisted of semi-structed interviews with organizers and participants of distant learning, clergy, focus group method, and the analysis of digital resources. The study included religious educational institutions representing Islam, Orthodoxy, Catholicism, as well as their religious education for believers. The authors conclude that the pandemic has accelerated the process of digitalization of religion in Kazakhstan, as well as the sphere of religious education. Based on Heidi Campbell’s religious-social shaping approach to technology, the authors claim that the reflection of the experience gained in distance learning by its participants expresses the process of coordinating the application of media technologies to religious education in order to legitimize their use in the Kazakhstani context. The research data reveals an ambiguous and mainly negative attitude toward distance learning among respondents which lead to the spreading of the discourse about the difficulties and limits of using new technologies for religious education with its traditional pedagogy, teaching methods and type of religious authority. The experience of education practices in a distance format illustrated by the case study of the course on reading the Qur’ an also revealed the limits of its application, since believers are looking not only for religious knowledge, but also psychological support and spiritual guidance.
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Mikhailov, Dmitriy. "“Secular religion”: Islam in Kazakhstan’s nation-building." Political Science (RU), no. 4 (2020): 246–68. http://dx.doi.org/10.31249/poln/2020.04.12.
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The article explores the concept of “Kazakh Islam” in the sociopolitical rhetoric of modern Kazakhstan. The change in the state’s policy regarding Islam, which is gradually acquiring new meanings in the changing contexts of national construction is noticed. Four strategies for the construction of “Kazakh Islam” are identified and analyzed: state, political, theological, scientific-journalistic, each of which has its own language and logic of argumentation. The state strategy is focused on the elimination of religious topics from public discourse. The political one is actualized during the election period and serves as the basis for discussion of Kazakh identity. The theological one is focused on including a new concept in a wide ideological Islamic context. The scientific-journalistic one seeks to fill the traditional form of Kazakh Islam with modernization meanings. The separation of religious and secular areas in the daily, routine activities of the state and the church is fully consistent with the concept of secularization. But everything changes when it comes to the most generalized political categories, especially the nation. In the space of nationalism, secularization is losing its power, giving rise to semantic constructions that look absurd, both from the standpoint of religion and from the point of view of the state. The described definitions of “Kazakh Islam” show that it is impossible to consider religious and secular ideology as competitors pursuing diametrically opposite goals within the framework of national building practices. The ideology of “Kazakh Islam” cannot be strictly fixed, since in this way it would lose all of its consolidating potential. As a result, we are dealing with a set of contradictory rhetoric, which is united by the legitimizing force of “nation” and “god”. The organic complementarity and interchangeability of these concepts reveals the complex and dynamic connection of religion and nationalism in promoting and legitimizing the meaning of the existence of the Kazakh state.
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Kenzhetai, D. "Farabi – Teacher of Civilization." Adam alemi 4, no. 86 (December 15, 2020): 32–41. http://dx.doi.org/10.48010/2020.4/1999-5849.03.
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Farabi is a great thinker, philosopher and scientist from the Farab region of Turkestan. He was a genius who created a clear understanding of the existence of reason not only for Islamic civilization, but also for the West and East. At the center of debates about state and religion, philosophy and science, science and religion, theism and atheism, existentialism and existence in the West in the last century, al-Farabi’s legacy is in immediate demand. This requirement is also relevant for today’s secular country – Kazakhstan. Obviously, we need the legacy of Farabi in order to get rid of the epidemic of the Salafi tendency in our country, the suffocation of reason, in order to clarify the relationship between reason and proverb in the relationship between state and religion.
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Yessekeyeva, Emina, and Eric Venbrux. "Shamanism, Globalisation and Religion in the Contemporary Art of Said Atabekov and the Kazakh Art Collective Kyzyl Tractor." Religions 12, no. 5 (April 24, 2021): 300. http://dx.doi.org/10.3390/rel12050300.
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Central Asia’s most famous artist Said Atabekov both interrogates and imagines religiosity in post-Soviet Kazakhstan in his art. He has been doing so as a member of the Kyzyl Tractor (Red Tractor) art collective and in his own art practice. They perform as shamans and explore the nomadic steppe culture of the days of yore. Offering a nuanced and often ironic critique of present-day developments in his art, Atabekov seeks to make his audience think about meaning making or the lack thereof. He highlights the inclusiveness of vernacular religion while simultaneously drawing attention to the vacuousness of the hegemonic ideologies of the day, ranging from communism to capitalism to dogmatic religion. From his oeuvre, we discuss works that concern a dervish shaman, the nomadic game of kokpar and the advent of rigid religion, respectively.
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Rysbekova, Shamshiya, and Baurzhan Bazarbaev. "he religious situation in Kazakhstan: the problem of the dialogue between religion and state." Eurasian Journal of Religious studies 3, no. 3 (2015): 54–59. http://dx.doi.org/10.26577/ejrs-2015-3-38.
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Rogoś, Agata. "Antiquization processes in the Macedonian, Kazakh and Turkmen National Narratives: Visual constructs that shape political conceptions." Open Political Science 1, no. 1 (November 1, 2018): 111–23. http://dx.doi.org/10.1515/openps-2018-0008.
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AbstractThe goal of this chapter is to conduct the analysis of the national symbols systems in the public space of Skopje (Macedonia), Astana (Kazakhstan) and Aşgabat (Turkmenistan) that are being represented in national political discourses along with a wide interpretation and contextualization in the framework of the postsocialist process of reconstruction of national symbolism in order to indicate identity and restoration structures and development of the actual national discourse in Macedonia, Kazakhstan and Turkmenistan. In the actual process of reconstruction of national symbols system in analyzed cultural traditions it is important to underline the influence of nationalist ideology, which both in the Balkans and Central Asia has appeared in the form of ethno-nationalisms, where such factors as: language, history, culture and religion have been of crucial importance for construction of the idea of community that defined particular ethnos. One of the most influential tools of national ideology is taking the advantage of historical arguments aiming to expose the previous control over certain territory through the power structure, introduced by the present day nation.
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Shabdenova, A. B., and G. T. Alimbekova. "Religious harmony and tolerance of the urban residents of Kazakhstan: Results of the sociological research." RUDN Journal of Sociology 19, no. 2 (December 15, 2019): 302–12. http://dx.doi.org/10.22363/2313-2272-2019-19-2-302-312.
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Researchers believe that in recent decades in Kazakhstan the religious situation has changed, which was manifested in an increase of the number of believers who follow religious precepts and build their lifestyle according to them. Kazakhstan is a multi-ethnic country, where representatives of different ethnic and religious groups live. It is important to study the level of tolerance and religious harmony between different social groups. The article presents the results of the sociological study of tolerance and religious views in Almaty - the most populated city of Kazakhstan - based on the method of individual standardized interview. The results of the survey show the prevalence of tolerant relations for the majority of respondents said that they had not experienced any problems or insult based on their religious views. At the same time, the refusal to accept a person of another religion or other religious views as a member of one’s family is more typical for Moslems, namely of Kazakh and Uzbek ethnicity, and also for people with a low level of education and low incomes of the household. On the one hand, there is a clear desire for religious harmony; on the other hand, there are transformations of religious practices based not so much on the phenomenon of faith but on national traditionalism. The results of the survey prove that level of religious harmony is influenced to a certain extent by social-economic conditions.
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Sauer, Christof. "Religious Freedom and Pluralistic Europe. Challenges for Christians." European Journal of Theology 29, no. 1 (December 1, 2020): 49–61. http://dx.doi.org/10.5117/ejt2020.1.006.saue.
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SUMMARYChristians in Europe face challenges regarding freedom of religion or belief which differ in magnitude or character from those facing Christians elsewhere. The 51 states associated with geographical Europe are predominantly Christian but denominationally diverse and in part highly secularised. Those which cause highest concern in global religious freedom surveys are on the fringe of Europe: populous Russia and Turkey and less populous Azerbaijan and Kazakhstan. Yet numerous western countries also give cause for concern. Problems identified are stereotyping, vilification and hate speech; violence against people and objects; state control of religious practices; excluding religion from public life; and suppressing conscience, traditional Christian ethics and truth claims. Christian responses to such challenges include descriptive, legal and spiritual approaches, such as litigation, political lobbying and campaigning, cooperative strategies, intellectual engagement and attempts at shaping culture.ZUSAMMENFASSUNGChristen in Europa stehen vor Herausforderungen im Blick auf Religions- und Weltanschauungsfreiheit, die sich in Ausmaß und Charakter von denen unterscheiden, denen sich Christen anderswo gegenübersehen. Die 51 Staaten, die mit dem geographischen Europa assoziiert werden, sind überwiegend christlich, aber konfessionell vielfältig und zum Teil stark säkularisiert. Diejenigen, die in globalen Erhebungen zur Religionsfreiheit am meisten Anlass zur Sorge geben, liegen am Rande Europas: die bevölkerungsreichen Länder Russland und Türkei sowie die weniger bevölkerungsreichen Aserbaidschan und Kasachstan. Aber auch zahlreiche westliche Länder geben Anlass zur Sorge. Als Probleme werden Stereotypisierung, Verunglimpfung und Hassreden, Gewalt gegen Menschen und Objekte, staatliche Kontrolle religiöser Praktiken, Ausschluss der Religion aus dem öffentlichen Leben und die Unterdrückung des Gewissens, der traditionellen christlichen Ethik und der Wahrheitsansprüche genannt. Christliche Antworten auf solche Herausforderungen umfassen beschreibende, rechtliche und geistliche Ansätze, wie Prozessieren, politische Lobbyarbeit und Kampagnen, kooperative Strategien, intellektuelles Engagement und Versuche die Kultur zu gestalten.RÉSUMÉEn Europe, les chrétiens font face à des problèmes en matière de liberté religieuse et de liberté de conscience, dont la nature et l’ampleur diffèrent de ceux que rencontrent les chrétiens dans d’autres parties du monde. Les cinquante-et-un États constituant l’Europe géographique sont majoritairement chrétiens, mais en même temps très divers au plan confessionnel, et en partie très sécularisés. Ceux qui suscitent le plus de préoccupations selon les enquêtes mondiales sur la liberté religieuse se trouvent à la périphérie de l’Europe : la Russie et la Turquie, très peuplées, ainsi que l’Azerbaïdjan et le Kazakhstan, moins peuplés. Cependant, la situation dans de nombreux pays d’Europe de l’ouest est également préoccupante. Parmi les problèmes constatés figurent les stéréotypes, la diffamation, les discours haineux, les actes de violence contre les personnes et les biens, le contrôle exercé par l’État sur les pratiques religieuses, l’exclusion de la religion de la sphère publique, les atteintes à la liberté de conscience et la mise en cause de l’éthique chrétienne traditionnelle et de la revendication de vérité. Pour y faire face, les chrétiens peuvent avoir recours à des approches descriptives, juridiques et spirituelles, telles que les procès, le lobbying, les campagnes politiques, les stratégies de coopération, la présentation argumentée de leurs positions, et les tentatives de façonner la culture.
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Sauer, Christof. "Religious Freedom and Pluralistic Europe. Challenges for Christians." European Journal of Theology 29, no. 1 (December 1, 2020): 49–61. http://dx.doi.org/10.5117/ejt2020.1.006.saue.
Full textAbstract:
SUMMARY Christians in Europe face challenges regarding freedom of religion or belief which differ in magnitude or character from those facing Christians elsewhere. The 51 states associated with geographical Europe are predominantly Christian but denominationally diverse and in part highly secularised. Those which cause highest concern in global religious freedom surveys are on the fringe of Europe: populous Russia and Turkey and less populous Azerbaijan and Kazakhstan. Yet numerous western countries also give cause for concern. Problems identified are stereotyping, vilification and hate speech; violence against people and objects; state control of religious practices; excluding religion from public life; and suppressing conscience, traditional Christian ethics and truth claims. Christian responses to such challenges include descriptive, legal and spiritual approaches, such as litigation, political lobbying and campaigning, cooperative strategies, intellectual engagement and attempts at shaping culture. ZUSAMMENFASSUNG Christen in Europa stehen vor Herausforderungen im Blick auf Religions- und Weltanschauungsfreiheit, die sich in Ausmaß und Charakter von denen unterscheiden, denen sich Christen anderswo gegenübersehen. Die 51 Staaten, die mit dem geographischen Europa assoziiert werden, sind überwiegend christlich, aber konfessionell vielfältig und zum Teil stark säkularisiert. Diejenigen, die in globalen Erhebungen zur Religionsfreiheit am meisten Anlass zur Sorge geben, liegen am Rande Europas: die bevölkerungsreichen Länder Russland und Türkei sowie die weniger bevölkerungsreichen Aserbaidschan und Kasachstan. Aber auch zahlreiche westliche Länder geben Anlass zur Sorge. Als Probleme werden Stereotypisierung, Verunglimpfung und Hassreden, Gewalt gegen Menschen und Objekte, staatliche Kontrolle religiöser Praktiken, Ausschluss der Religion aus dem öffentlichen Leben und die Unterdrückung des Gewissens, der traditionellen christlichen Ethik und der Wahrheitsansprüche genannt. Christliche Antworten auf solche Herausforderungen umfassen beschreibende, rechtliche und geistliche Ansätze, wie Prozessieren, politische Lobbyarbeit und Kampagnen, kooperative Strategien, intellektuelles Engagement und Versuche die Kultur zu gestalten. RÉSUMÉ En Europe, les chrétiens font face à des problèmes en matière de liberté religieuse et de liberté de conscience, dont la nature et l’ampleur diffèrent de ceux que rencontrent les chrétiens dans d’autres parties du monde. Les cinquante-et-un États constituant l’Europe géographique sont majoritairement chrétiens, mais en même temps très divers au plan confessionnel, et en partie très sécularisés. Ceux qui suscitent le plus de préoccupations selon les enquêtes mondiales sur la liberté religieuse se trouvent à la périphérie de l’Europe : la Russie et la Turquie, très peuplées, ainsi que l’Azerbaïdjan et le Kazakhstan, moins peuplés. Cependant, la situation dans de nombreux pays d’Europe de l’ouest est également préoccupante. Parmi les problèmes constatés figurent les stéréotypes, la diffamation, les discours haineux, les actes de violence contre les personnes et les biens, le contrôle exercé par l’État sur les pratiques religieuses, l’exclusion de la religion de la sphère publique, les atteintes à la liberté de conscience et la mise en cause de l’éthique chrétienne traditionnelle et de la revendication de vérité. Pour y faire face, les chrétiens peuvent avoir recours à des approches descriptives, juridiques et spirituelles, telles que les procès, le lobbying, les campagnes politiques, les stratégies de coopération, la présentation argumentée de leurs positions, et les tentatives de façonner la culture.
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Majıev, G. "Features of Relations between the State and Religion: Principles and Development Trends." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 31–41. http://dx.doi.org/10.47526/2020/2664-0686.034.
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In this article analyzes aspects of religion and state relations in Iran and Turkey. In order to open relations between the state and religion, analyzed the features of the manifestation of religious elements in the power system of these countries, including the country's Constitution and legislation regulating the sphere of religion, the activities of religious parties and religious communities. In addition, special attention was paid to the geographical location of the two countries, ethnic and religious composition, and cultural history. Among Islamic countries, Iran and Turkey have a number of differences in religious and state relations compared to other Muslim countries. Therefore, it is important to focus on the models of these two countries when studying the world experience of relations between religion and the state in a comprehensive way. This is especially important for Kazakhstan, which is moving in a secular direction. In the structure of the state administration of Iran, the influence of the religious corps «Valiyat Faqih» is predominant. In Turkey, on the other hand, the religious administration of Dianet is subordinate to the presidential administration. In Iran, religious parties are politically active, while in Turkey, political parties are not allowed to use any religious elements. However, despite these features, both countries are recognized in the world as States that give priority to the Muslim religion. Since the article is aimed at uncovering the specifics of state-confessional relations in Iran and Turkey, structural and functional and comparative analysis methods have been used in the study.
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Majıev, G. "Features of Relations between the State and Religion: Principles and Development Trends." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 31–41. http://dx.doi.org/10.47526/2020/2664-0686.034.
Full textAbstract:
In this article analyzes aspects of religion and state relations in Iran and Turkey. In order to open relations between the state and religion, analyzed the features of the manifestation of religious elements in the power system of these countries, including the country's Constitution and legislation regulating the sphere of religion, the activities of religious parties and religious communities. In addition, special attention was paid to the geographical location of the two countries, ethnic and religious composition, and cultural history. Among Islamic countries, Iran and Turkey have a number of differences in religious and state relations compared to other Muslim countries. Therefore, it is important to focus on the models of these two countries when studying the world experience of relations between religion and the state in a comprehensive way. This is especially important for Kazakhstan, which is moving in a secular direction. In the structure of the state administration of Iran, the influence of the religious corps «Valiyat Faqih» is predominant. In Turkey, on the other hand, the religious administration of Dianet is subordinate to the presidential administration. In Iran, religious parties are politically active, while in Turkey, political parties are not allowed to use any religious elements. However, despite these features, both countries are recognized in the world as States that give priority to the Muslim religion. Since the article is aimed at uncovering the specifics of state-confessional relations in Iran and Turkey, structural and functional and comparative analysis methods have been used in the study.
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Bigozhin, Ulan. "Nation-Building and a School Play in a Kazakh Saint’s Jubilee." Central Asian Affairs 5, no. 1 (March 14, 2018): 16–31. http://dx.doi.org/10.1163/22142290-00501002.
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This article focuses on a theatrical play performed during the Jubilee, the anniversary feast of Isabek Ishan, a local Kazakh saint. The state-supported celebration at Isabek’s restored shrine is an example of the nation-building processes of post-Soviet Kazakhstan. The Jubilee brought together pre-Soviet, Soviet, and post-Soviet themes, including narratives of sainthood and the significance of local sacred lineages. The play depicts Stalinist repression of religion, pointing to the importance of religious nationalism in contemporary state ideology. Despite occupying a relatively small space in the celebration, the play demonstrated how Stalinist trauma continues to inform local Muslim beliefs and practices, emphasizing the association of Kazakh nationalism with religious practices.
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Epkenhans, Tim. "Regulating religion in Post-Soviet Central Asia: Some remarks on Religious Association Law and 'official' Islamic institutions in Tajikistan." Security and Human Rights 20, no. 1 (2009): 94–99. http://dx.doi.org/10.1163/187502309787858183.
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AbstractAlthough Tajikistan is a participating state of the Organization for Security and Co-operation in Europe (OSCE) and has acceded to the United Nations International Covenant on Civil and Political Rights (ICCPR), religious associations are under increasingly scrutiny limiting the freedom of conscience. Tajikistan's government follows a similar policy as her Central Asian neighbors Kazakhstan, Kyrgyzstan, Turkmenistan and Uzbekistan. While a restrictive and contradictory religious association law limits the public space for religious associations, the government successively strengthens 'official' Islamic institutions and therefore directly interferes in internal religious affairs. Considering the diversity of Islamic beliefs in and practices in Central Asia and Tajikistan in particular, this policy could generate further friction among religious communities.
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Kaidarova, Dilyara, Nadejda Nasrytdinova, and Murat Kairbayev. "The role of parents awareness to decision on HPV vaccination in Kazakhstan." Journal of Clinical Oncology 35, no. 15_suppl (May 20, 2017): e17008-e17008. http://dx.doi.org/10.1200/jco.2017.35.15_suppl.e17008.
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e17008 Background: Despite the proven effectiveness of HPV vaccination against cancer and precancerous lesions the acceptance rates are not perfect. The goal of the study was to look how parents awareness about HPV affected decision to vaccinate their daughters. Methods: The interview was held in schools where first HPV vaccination trial program started. The survey included questions about social and economic status, HPV and HPV vaccine awareness, the source of information on HPV and decision about vaccination. The number of surveyed parents was 357. Correlation statistics and chi-square test have been used with SPSS 19 (IBM corp.). Results: 34.7±2.52% though that HPV vaccine can protect from other STI. There was significant dependability from the country region (p=0.001) and type of urban area (p=0.017). 136 respondents out of 357 agreed to vaccinate their daughters (38.1%±2.6%). The decision to vaccinate depends from age (p=0.006), sex (p= ≤0.001) and family history of cancer (р=0.001). As the main source of information about HPV vaccine parents highlighted gynaecologists (54.0±3.02%), and paediatricians (22.8±2.54%). Most belief that vaccine protects from cancer 65.4±2.46%, whereas 16.8±1.98% trust their medical caregivers. The answers of parents depends from country region (р≤0.001), urban area (р≤0.001), sex (р=0.004), education (р=0.001), religion (р≤0.001) and family history (р≤0.001). Conclusions: The acceptance rate of HPV vaccine in trial is very low, most have doubts regarding the importance of vaccinations. There is a significant room for improvement, HPV and HPV vaccination awareness programs are needed to increase the acceptance rate of the vaccine in Kazakhstan.
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Аldiyarova, Zh E., K. A. Zatov, and К. S. Bagasharov. "Overview of the Religious Situation in Malaysia." Adam alemi 4, no. 86 (December 15, 2020): 99–103. http://dx.doi.org/10.48010/2020.4/1999-5849.10.
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The article examines the ethno-confessional situation in Malaysia, which today stands out as a dynamically developing country. Multi-ethnic and multi-religious Malaysia has a wealth of experience in maintaining internal stability and peace. In particular, the features of the Malaysian state, the historical roots of the Malay Muslims and the so-called “orang Asli”, the status of “Bumiputra” assigned to the Malays, the religious situation in the colonial period, especially of religion and state in Malaysia, the role of Islam in the evolution of state power. For secular, multi-ethnic and multi-confessional Kazakhstan, the ethno-confessional situation in Malaysia is of interest. This contributes to the improvement of relations between the state and religious institutions and the establishment of legal and democratic principles in such relations.
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Nysanbayeva, Aliya. "SOCIAL ASPECTS OF YOUTH RELIGIOUS CULTURE AS A FACTOR OF SOCIAL STABILITY IN KAZAKHSTAN AND RUSSIA: COMPARATIVE ANALYSIS." Central Asia and The Caucasus 21, no. 4 (December 17, 2020): 131–41. http://dx.doi.org/10.37178/ca-c.20.4.13.
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As of this time, the religious behavior of young people, the specifics of their religious practices and their general attitude to religion have not been adequately studied. The same fully applies to the influence of youth religious culture on the religious environment. Meanwhile, a better understanding of the religiosity level among young people and its specific features would have produced a more balanced and more adequate religious policy and helped preserve interconfessional harmony and stability in the post-Soviet space. In the course of our studies we defined the level of religiosity by the extent to which the sacral duties (i.e., fasting, praying, pilgrimage to holy places and voluntary offerings) were observed. The attitude of the younger generation to religious extremism was also examined. We based our research on the results of public opinion polls among the young people in the cities of Turkestan (Kazakhstan) and Nizhnekamsk (Tatarstan, Russian Federation). It turned out that the level of religiosity (as per the above parameters) among the young people of Tatarstan was lower by almost two times than that in Kazakhstan, yet the type of their religious culture does not negatively affect religious stability. The high and ever-growing level of religiosity among all population groups (younger generation included) is present in the southern regions of Kazakhstan (the Turkestan Region being no exception), which are seen as a zone of high risk of religious extremism. The results of recent studies, however, confirmed that current social instability is not rooted in youth radicalism: the level and nature of religious activity in this population group are not a threat to religious stability in the region. Indeed, the majority of the respondents in the Turkestan Region had no personal experience of dealing with radical religious extremists; a smaller part (a third) of the respondents believes that the threat is real. In Tatarstan, on the other hand, the share of respondents who are aware of the threat of religious extremist activity and fear it is nearly 40%; the share of those who admit that religious extremists are present among the republic’s younger generation is even higher (81%). While the majority of the respondents assessed the religious situation in Tatarstan as fairly stable, 40% remained convinced that religious extremists may destabilize the religious environment in the region. Since the level of religiosity among the polled young people in Tatarstan is nearly half the size of that in Kazakhstan, it can be defined as a zone of low youth religious activity. The level of religiosity in Turkestan makes it a zone of average religious activity. Comparative analysis of the religiosity level among the younger generation helped us identify certain factors that negatively affect interconfessional stability in Kazakhstan and Russia and suggest an efficient religious policy.
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Abdrasulov, Ermek B. "Zur Frage der doktrinellen Auslegung des Artikels 61 Pkt. 3 der Verfassung der Republik Kasachstan." osteuropa recht 67, no. 2 (2021): 133–44. http://dx.doi.org/10.5771/0030-6444-2021-2-133.
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This article examines the issues of differentiation of legislative and subordinate regulation of public relations. It is noted that in the process of law-making activities, including the legislative process, practical questions often arise about the competence of various state bodies to establish various legal norms and rules. These issues are related to the need to establish a clear legal meaning of the constitutional norms devoted to the definition of the subject of regulation of laws. In particular, there is a need to clarify the provisions of paragraph 3 of Article 61 of the Constitution of the Republic of Kazakhstan in terms of the concepts "the most important public relations", "all other relations", "subsidiary legislation", as well as to establish the relationship between these concepts. Interpretation is also required by the provisions of p. 4 of Article 61 of the Constitution in terms of clarifying the question of whether the conclusion follows from mentioned provisions that all possible social relations in the Republic of Kazakhstan are subject to legal regulation, including those that are subject to other social and technical regulators (morality, national, business and professional traditions and customs, religion, standards, technical regulations, etc.). Answering the questions raised, the author emphasizes that the law and bylaws, as a rule, constitute a single system of legislation, performing the functions of primary and secondary acts. However, the secondary nature of subsidiary legislation does not mean that they regulate "unimportant" public relations. The law is essentially aimed at regulating all important social relations.
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Nurtazina, N., and A. Azmukhanova. "Islamic perspective on the social cataclysms in the history of Kazakhstan (on the example of the heritage of the school “Zar zaman”)." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 133, no. 4 (2020): 87–99. http://dx.doi.org/10.32523/2616-7255-2020-132-3-87-99.
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The texts of traditional poetry «Zar zaman» («the era of sorrow») are a special reflection of the pessimistic, anti-colonial and religious sentiments of the Kazakhs in connection with the negative perception in the collective memory of the colonial system of the Russian Empire on the territory of Kazakhstan. These samples of poetry, which illustrate the Islamic self-consciousness of educated Kazakhs, such as the poets Shortanbai, Dulat, Murat, and others, remained insufficiently studied during the Soviet period. Although over the years of political Independence in Kazakhstan, an objective study of this topic has begun, but in the available studies, a philological approach prevails, and the connection with Islam is not considered. The spiritual heritage of the Kazakh school «Zar zaman» requires deep interdisciplinary research. It is not excluded that they can be used as alternative historical sources in the study of issues of religion, ethnic consciousness and culture of Kazakhs. In these works, created by the Kazakh poets of a religious and philosophical direction that are opposed to the political regime, a peculiar Kazakh historical self-consciousness is reflected, an interesting interpretation of the civilizational conflict between the empire and the nomads is given. At the same time, the general characteristic of the “Zar zaman” school is regret and lamentation over the fact of political defeat from tsarism and the moral degradation of the people in the spirit of the religious and eschatological ideas of Sharia and Sufism. The poetry texts “Zar zaman” are interesting in the context of the discourse on Kazakh Islamic identity related to the 19th century, since the assessment of social cataclysms in them is given in accordance with one of the main plots of the Muslim worldview - the expectation of the End of the World (“Akyr zaman”).
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Zhanbershieva, U. "ABAY – A MIRROR OF THOUGHT OF THE KAZAKH PEOPLE." BULLETIN Series of Philological Sciences 73, no. 3 (July 15, 2020): 230–35. http://dx.doi.org/10.51889/2020-3.1728-7804.34.
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The article deals with cognitive ideas in the work of Abay Kunanbayev. Reflects the spirit of the wise poet on national knowledge, national identity, national Outlook, religion and language. Based on the article of the President of the Republic of Kazakhstan Kasym-Jomart Tokayev "Abay and Kazakhstan in the XX century", the world of Abay was created. Thus, with the help of Abay's works, the national code was identified and the wisdom of the poet's existence was analyzed. The future of the entire spirituality of culture was proved by the deep feature of Abay's work. In addition, referring to the works of scientists who study the entire essence of Abay's works, the term "full-fledged" person was noted in the poet's work. The exemplary life of Abay's works is connected with his spiritual integrity. The life principles and attitudes of the poet were expressed in significant and valuable works that answer the most important questions of the present and future. The ideas of love for man, the greatness of the great, reason, knowledge, wealth, justice, good deeds, the desire of the heart, the desire to be strong, the desire for good were justified first of all. A scientific analysis of the personality, essence of the poet and the entire structure of the poet's work was carried out. The role of Abay's national spirituality was identified. Features in his poems and words of edification were analyzed in a literary and theoretical context. Some of Abay's mysterious secrets were proved by facts. With the final opinion about life, the works of Abay, which became a philosophical recognition of the life path, are analyzed. A scientific review was conducted that Abay is a critic, a sage, a deep thinker, and a witty person. Abay's legacy is the legacy of the younger generation and the continuation of the waves of the era.
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Mansur Qaetuly, Salahaddin Anwer. "Historial Gography Of The Kurds In The Nighboring." Journal of University of Raparin 7, no. 4 (December 15, 2020): 432–69. http://dx.doi.org/10.26750/vol(7).no(4).paper21.
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This research is entitled (historical geography of the presence of the Kurds in the neighboring regions), a study in the geo-political research scientifically concerned with the presence of Kurds in the neighboring countries i.e this research does not study the presence of the Kurds in in Iraq, Syria, Turkey, Iran just in (Khorasan region) because now they are includes the land of Kurdistan. The Kurds history of immigration to outside of their lands are related to many factors including the geographical location and the similarity of geographical elements, which can be considered the main causes to for attraction of Kurds to these regions, and despite this the cutaneous invasions especially during the periods of Iran and Turkey.
This research includes three axes, the first axis study the historical presence of the Kurds in Russia and the three Caucasus countries (Armenia, Georgia and Azerbaijan) and also study Republics of (Kazakhstan and Kyrgyzstan, and Uzbekistan, Turkmenistan and Tajikistan), and briefly about Afghanistan, Pakistan and khorasan region. The second axis study the history and geographical distribution of the Kurds and their numbers in those neighboring countries.While the third axis analysis of the geopolitical history elements including (military, economy, religion and administration)of the Kurdish presence in neighboring countries. In addition of performing some important conclusions and recommendations, as well as the list of references, and abstract in English and Kurdish and an appendix of maps and pictures.
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Galieva, Farida G. "“Field Diaries” by R. G. Kuzeev 1952–1958 about Bashkirs in Interethnic Interactions." Humanitarian: actual problems of the humanities and education 20, no. 4 (December 30, 2020): 369–80. http://dx.doi.org/10.15507/2078-9823.052.020.202004.369-380.
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Introduction. The relevance of the work lies in the demand for sources for the study of ethno- cultural processes in the Eurasian space. The purpose of the article is to analyze oral stories, legends, and legends in the “Field diaries” of R. G. Kuzeev about the interethnic interactions of the Bashkirs with the peoples of the Ural-Volga region, Central Asia, and Kazakhstan. The research method is to identify historical information from folklore materials and comparison with other materials. Results. The presence of tribal divisions Bashkir Tatars, Mishar, Suash, Kazakh, Kirghiz – is explained by two reasons. Either the Bashkirs find an abandoned child and raise it as their own, or there are inter-ethnic marriages. The attitude to the Russians formed as a mutually beneficial cooperation. The enmity with the Russian authorities was associated with the struggle for patrimonial lands, the Muslim religion, and the right to preserve the nomadic way of life. The Tatars are frequent neighbors Bashkirs, some turned into Bashkir, as well as Chuvash, Mari, after Islamization. The Cheremis described as a people who ceded land to the Bashkirs, while the Chuvash, Mordovians, Germans and Ukrainians occupied them. Kazakhs and Kyrgyz for a long time competed with the Bashkirs for the land; stealing other people’s livestock practiced until the Soviet era. However, some Bashkir villages remember their ancestors from the southern neighbors. Conclusion. Field diaries of R. G. Kuzeev characterize complex ethno-cultural processes in the Bashkir environment, provide information about their tolerant attitude to different peoples.
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Sabet, Amr G. E. "Islam, Oil and Geopolitics." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 111–14. http://dx.doi.org/10.35632/ajis.v26i1.1421.
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Emerging from the heap of the Soviet empire into a backwater landmass,the CentralAsian republics of Kazakhstan, Kyrgystan, Tajikistan, Turkmenistan,and Uzbekistan have been increasingly gaining in significance andimportance as the rumblings of a new Great Game is being sounded on theirterritory.According to this book, the three great powers – the United States,Russia, and China – are expected to play determinate roles in the politics and shaping of this region’s evolution on the world stage. The role of thesenewly independent republics, however, is less clear or easy to forecast,however, for they seem to be still in the process of forging their nationalidentities and deciding upon the thrust of their global relations, alliances,and interests.In addition, whether they will continue to be able to maintain theirnewly gained independence, particularly given their vulnerability as landlockedcountries, remains a significant question. Russia, their earlier master,is seeking to reassert its position in what it considers to be its natural sphereof influence. The rising neighboring Chinese giant is developing both economicand strategic interests beyond its borders and into that region. TheAmerican superpower is intruding as a major player into both countries’backyard under the pretext of fighting terrorism and spreading freedom anddemocracy (p. 2). The outcome of the interplay of sometimes traversing yetfrequently conflicting geopolitical as well as economic interests is what thisbook seeks to explore. Fusing the explosive elements of geopolitics, religion,and energy, this four-part book brings together twenty internationalpolicy and security analysts in a conversation about the meaning, from differentperspectives, of a post-9/11 world to the United States and its allies(actual or potential), Russia, and China, as well as to regional powers andthe CentralAsian republics ...
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Kemper, Michael. "Islam after Communism: Religion and Politics in Central Asia Devout Societies vs. Impious States? Transmitting Islamic Learning in Russia, Central Asia and China, through the Twentieth Century Islamic Popular Literature in Kazakhstan: An Annotated Bibliography." Die Welt des Islams 49, no. 2 (October 3, 2009): 260–66. http://dx.doi.org/10.1163/157006008x313781.
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Gökbulut, Burak, Mustafa Yeniasır, and Havva Karabacak. "Opinions and Expectations of Turkish and Foreign National Students Studying at Northern Cyprus Universities Concerning Multicultural and Inclusive/Integrated Education Settings." Education Sciences 9, no. 1 (January 4, 2019): 9. http://dx.doi.org/10.3390/educsci9010009.
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As of 2018 there are 18 universities active in Northern Cyprus offering education. According to the data provided by the Ministry of Education, there are nearly 93,000 students studying in this country. Approximately 65,000 of these students are of Turkish origin (Republic of Turkey–Northern Cyprus) whereas 27,000 students are foreign nationals. An examination of the universities in Northern Cyprus shows that, in addition to Northern Cyprus nationals, students from various countries, such as Turkey, Egypt, Morocco, Libya, Lebanon, Palestine, Syria, Iraq, Jordan, Iran, Pakistan, India, Bangladesh, Turkmenistan, Kazakhstan, Kyrgyzstan, Azerbaijan, Nigeria, Ghana, Somalia, Sudan, Kenya, Ghana, Brazil, Moldova, Brazil, and Ukraine, are studying in this country. Paying attention to the cultural and social structures of individuals in such a wide student spectrum is an extremely delicate, but essential, topic. Concepts such as race, ethnic origin, language, sexual orientation, age, special needs, social class, religion, and sect are elements of multiculturalism and inclusive/integrated education should be considered at every level of education, including university, thus education settings and curricula should be planned accordingly. In the paper, opinions of Turkish and foreign national students studying at Northern Cypriot universities in “multicultural and inclusive/integrated education settings” are obtained, their expectations are identified and comparisons and recommendations are provided. The conclusions drawn from the research indicate that fundamental expectations of students from multicultural in inclusive/integrated education settings is providing equal opportunity to education whilst making sure that everyone can have the chance for experiencing their culture properly. In addition, other expectations of students include organization of new activities for socialization, development and display of positive and supporting attitudes by lecturers towards different social groups and cultures and being able to easily express their ethnic identities in different settings in universities. Another conclusion obtained from this study is that Turkish students appear to have more positive opinions compared to foreign students in terms of experiencing multiculturalism in university settings in Northern Cyprus.
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Berrios Callejas, Sonia A. "Perception of Emotions and Cultural Distance Among International Students in Russia." DEMIS. Demographic research 1, no. 2 (2021): 194–201. http://dx.doi.org/10.19181/demis.2021.1.2.15.
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The accurate perception of culture-specific emotions of the people living in the host country, may be the most significant, and yet the most underestimated challenge for the international students in the process of adjusting to a new culture. The latest report of the Institute of International Education (IIE) about Russia, confirmed that, in the year 2020, around 353,000 international students are currently studying in the Russian Federation. The studies of van de Vijver in 2007 and 2009 have confirmed that the foreign students from former Soviet republics or former USSR countries (students from post-soviet states, not including Russia: Armenia, Azerbaijan, Belarus, Estonia, Georgia, Kazakhstan, Kyrgyzstan, Latvia, Lithuania, Moldova, Tajikistan, Turkmenistan, Ukraine and Uzbekistan) have lower degrees of perceived cultural distance with Russian culture, this can be explained by the fact that the students from former Soviet republics can speak Russian language fluently, and share religion and traditions with Russian culture. Consequently, the group of students from former USSR countries adapt better to Russia in comparation to the rest of international students. The results of our study in 2020, revealed that the perception of Russian culture-specific emotions among international students studying in the Russian Federation, is significantly predicted by the similarity between the culture of the international students living in Russia and the culture of Russian society. Moreover, our study confirmed that the group of students from former Soviet republics, or former USSR countries, perceived more similarities with Russian national culture; therefore, this result is consistent with the findings of the aforementioned studies of van de Vijver in 2007 and 2009. Thus, we can consider that the accurate recognition of Russian culture-specific emotions and the perceived similarities to Russian cultural standards, may be very significant for the international students studying in the Russian Federation, especially for their process of adjusting to Russian culture. Nevertheless, further research on this topic is needed.
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Korneev, V. V., V. Y. Khaustova, and A. O. Khodzhaian. "Progressive Taxation of Individual Income in Islamic Countries." PROBLEMS OF ECONOMY 2, no. 48 (2021): 187–93. http://dx.doi.org/10.32983/2222-0712-2021-2-187-193.
Full textAbstract:
The economic results of the development of Muslim countries have raised the question of the existence of an increasingly focused Islamic financial and tax model. Taxes in the Islamic economic model provide an implicit link in the relations between the state and individuals, thus determining the limits of conditioned freedom and mutual obligations. The article is aimed at identifying the indicative features of progressive taxation of individual income in some Islamic countries. The research results show that Islamic countries are characterized by the unity of religion (faith) and such elements of the social system as the organization of power, as well as family, economic and other relations. The boundaries of the personal and the public, the individual and the national are transparent and strictly regulated. The peculiarities of the Tax Institute in Muslim countries, terms of taxation and tax usage rules are considered. It is proven that nowadays approaches to taxation in Islamic countries are diverse. It is determined that progressive taxation of individual income is widely used in Turkey, Pakistan, Tunisia, Indonesia, Nigeria, and other countries, and partly in Saudi Arabia; "tax heavens" are typical for the UAE, Kuwait, Qatar, Bahrain, and Omani; proportional taxation is still used in Malaysia, Sudan, and Kazakhstan. The main types of taxes in Muslim countries are analyzed, their evolution is studied. Modern foci of progressive taxation of individual incomes in specific Muslim countries are revealed. The advantages of the Islamic financial model in terms of tax policy modernization and compliance with tax discipline, unconditional fulfillment of obligations and concluded agreements are identified. It is substantiated that using some elements of the progressive tax scale applied in the practice of Islamic finance can prove useful in a number of areas, providing budgetary and social balance in the "corridor of opportunities", bringing mutual responsibility of citizens and the state in fulfilling obligations, creating an annuity and mutually beneficial economic behavior pattern. It is proved that the progressive tax withdrawal of a part of large incomes will give a restrictive and restraining result of control over their redistribution in the public interest, as the socio-economic behavior of individuals, their powers and responsibilities must be balanced
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Begalinova, Kalimash, Madina Ashilov, and Alibek Begalinov. "RELIGIOUS EXTREMISM IN KAZAKHSTAN: THREATS OF SPREADING AND MEANS OF OPPOSITION." Central Asia and The Caucasus 21, no. 4 (December 17, 2020): 124–31. http://dx.doi.org/10.37178/ca-c.20.4.12.
Full textAbstract:
Today, regional integration and globalization have added new dimensions to the problems of violence, religious extremism and terrorism that attract a lot of attention in the academic community of many counties. A polyconfessional and polyethnic state, Kazakhstan, where various trends of world religions are inevitably present, is especially aware of the problem of religious extremism. In these conditions, interconfessional relations as a guarantor of internal and external stability in our republic is one of its most important problems. This article presents the aspects related to the religious environment and threats of religious extremism in Kazakhstan and outlines feasible solutions.