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DTSTART;TZID=America/New_York:20150203T160000
DTEND;TZID=America/New_York:20150203T173000
DTSTAMP:20260923T170353
CREATED:20200930T161847Z
LAST-MODIFIED:20241014T194157Z
UID:17181-1422979200-1422984600@centralasiaprogram.org
SUMMARY:Shrine\, State and Sacred Lineage in Modern Kazakhstan
DESCRIPTION:[vc_row][vc_column][vc_column_text]with Ulan Bigozhin\, Indiana University \nMany scholars have argued that shrine veneration and respect for sacred lineages are essential parts of Islam in post-Soviet Central Asia because of their long history in the region; in other words\, shrines and sacred lineages are important now because they were important in the past. In contrast Ulan’s research reveals contemporary influences. He argues that patron-client relationships and state ideologies shape contemporary shrine practices and sacred identity in important way. Ulan will discuss the relationships among the state\, society\, and religion\, and how sacred lineages have been preserved and changed in the Soviet and post-Soviet eras. \nUlan Bigozhin was born in 1980 in Astana\, Kazakhstan. He graduated from al-Farabi Kazakh National University (KazGU) in 2002 with a BA in History and Ethnography. In 2008\, Ulan was awarded an MA by the Department of Central Eurasian Studies at Indiana University. His thesis examined nineteenth century Islam in the Kazakh steppe\, as recorded in Russian-Kazakh colonial newspapers. Prior to beginning his doctoral studies in Sociocultural Anthropology at Indiana University in 2012\, Ulan worked as a manager in the School of Social Science and Humanities at Nazarbayev University\, in Astana. Currently ABD\, Ulan completed his fieldwork in 2013\, and is actively writing his dissertation\, tentatively titled “State\, Shrine\, and Sacred Lineage in Post-Soviet Kazakhstan.” \n[/vc_column_text][vc_button title=”Please RSVP” target=”_blank” color=”btn-warning” icon=”none” size=”btn-large” href=”http://go.gwu.edu/bigozhin”][/vc_column][/vc_row]
URL:https://centralasiaprogram.org/event/shrine-state-and-sacred-lineage-in-modern-kazakhstan/
CATEGORIES:CERIA,Events Archive
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BEGIN:VEVENT
DTSTART;TZID=America/New_York:20150120T160000
DTEND;TZID=America/New_York:20150120T173000
DTSTAMP:20260923T170353
CREATED:20200930T161844Z
LAST-MODIFIED:20241014T194157Z
UID:17177-1421769600-1421775000@centralasiaprogram.org
SUMMARY:Regulation of Blogger’s Activity in Uzbekistan: Implications for Freedom of Religion and Belief
DESCRIPTION:[vc_row][vc_column][vc_column_text]with Mirakmal Niyazmatov\, Lawyer and Co-Founder of Tashabbus \nIn September 2014\, Uzbek government introduced amendments to the Law “On Informatization.” The amendments imposed vague restrictions on blogging. Uzbek bloggers are now prohibited from disseminating information inciting national\, racial\, ethnic or religious hatred\, as well as denigrating the honor and dignity of citizens. Furthermore\, the amendments oblige bloggers to verify the truthfulness of the information posted on their blogs. The Amendments are an extension to the 2007 Media Law\, which defines websites as mass media and imposes onerous obligations on their owners. \nAlthough the number of internet users is growing rapidly in Uzbekistan\, it is unlikely that the citizens will engage in open discussion of such taboo topics like politics and religion. This is largely due to the Uzbek government’s deployment of new ways to strengthen state monitoring and censorship on the internet. The presentation will discuss the most problematic provisions of the recent Amendments and their impact on the right of Uzbeks to discuss sensitive issues related to religion and religious practice on the internet. \n[/vc_column_text][vc_column_text]\nMirakmal Niyazmatov is a lawyer and co-founder of Tashabbus. He holds an LL.B. from the University of World Economy and Diplomacy and an LL.M. and S.J.D. degrees from Notre Dame Law School.  \n[/vc_column_text][vc_button title=”Please RSVP” target=”_blank” color=”btn-warning” icon=”none” size=”btn-large” href=”http://go.gwu.edu/Niyazmatov” el_class=”align-center”][/vc_column][/vc_row]
URL:https://centralasiaprogram.org/event/regulation-of-bloggers-activity-in-uzbekistan-implications-for-freedom-of-religion-and-belief/
CATEGORIES:CERIA,Events Archive,Uzbekistan
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BEGIN:VEVENT
DTSTART;TZID=America/New_York:20141217T160000
DTEND;TZID=America/New_York:20141217T173000
DTSTAMP:20260923T170353
CREATED:20200930T161837Z
LAST-MODIFIED:20241014T194157Z
UID:17170-1418832000-1418837400@centralasiaprogram.org
SUMMARY:From Empires of Faith to Nationalizations of Islam & the Globalization of Jihad in Central Asia
DESCRIPTION:[vc_row][vc_column][vc_column_text]with Nazif Shahrani\, Indiana University\nThis seminar will discuss the versatility\, uses and abuses of Islam as religion by the faithful and its various deployments by the political elites for establishing empires of faith\, resisting colonialism\, attempting to build nation-states and waging global jihad in the late 20th and early 21st centuries in Central Asia. More specifically it will focus on the consequences of nationalization and demonization of Islam by the rulers\, an inadequate knowledge of Islam by its practitioners and entitlement demands by the jihadists\, especially in Afghanistan. \nM. Nazif Shahrani is Professor of Anthropology\, Central Asian and Middle Eastern Studies at Indiana University\, Bloomington and has served two terms as Chairman of the Department of Near Eastern Languages and Cultures and Director of the Middle Eastern and Islamic Studies Program at IU. Shahrani is an Afghan ­American anthropologist with extensive field research in Afghanistan\, and has studied Afghan refugee communities in Pakistan & Turkey. Since 1992 he \nhas also conducted field research in post-­Soviet Muslim republics of Uzbekistan\, Kazakhstan\, and Kyrgyzstan. He is interested in the impact of Islam on social life and political culture of Muslims\, problems of state­ failure the role of nationalism in social fragmentation in multi­-ethnic nation states\, and the political economy of international assistance to post-colonial failing states and its consequences.[/vc_column_text][vc_button title=”Please RSVP” target=”_self” color=”btn-warning” icon=”none” size=”btn-large” href=”http://go.gwu.edu/Shahrani” el_class=”align-center”][/vc_column][/vc_row]
URL:https://centralasiaprogram.org/event/from-empires-of-faith-to-nationalizations-of-islam-the-globalization-of-jihad-in-central-asia/
CATEGORIES:CERIA,Events Archive
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BEGIN:VEVENT
DTSTART;TZID=America/New_York:20141103T000000
DTEND;TZID=America/New_York:20141105T000000
DTSTAMP:20260923T170353
CREATED:20200930T161824Z
LAST-MODIFIED:20241014T194109Z
UID:17154-1414972800-1415145600@centralasiaprogram.org
SUMMARY:Islam in Eurasia
DESCRIPTION:[vc_row][vc_column][vc_column_text]\n\nEurasia is often a forgotten space on the radar of the public opinion and the policy community looking at the Islamic world. However\, Eurasia offers diversity of Islamic traditions\, including both Sunni and Shiite.  Islam in Eurasia has been at the crossroads of many influences\, interacting with Christianity\, European secularism and Soviet atheism\, as well as with Islamic revivalist movements from the Middle-East and South Asia. \nThis conference gives the floor to a generation of scholars who have been working on the ground to renew our knowledge of Eurasian Islam in its plurality\, going beyond the media hype of Islamist radicalization and terrorism. The first two panels will look at the relationship between state and religion in the region and at the place of Islam in everyday life. The second day will explore Eurasian Islamic actors as they interact with the globalized world: they discover other Islamic traditions\, enjoy the rise of digital media as a new platform to discuss religion\, and a minority engage in internationalized insurgency theaters. \n\n[/vc_column_text][vc_button title=”Please RSVP” target=”_self” color=”btn-warning” icon=”none” size=”btn-large” href=”http://go.gwu.edu/ceria1″][vc_column_text]\nMonday\, November 3\, 2014 \n9:30 am Introduction \nMarlene Laruelle (George Washington University) \n9:45-11:00am Keynote Speaker \nPauline Jones Luong (Michigan University\, USA)\nReassessing Central Asia’s Islamic Revival \n11:00-1:00pm Session I. State and Religion in Eurasia \nChair: David Abramson (State Department\, USA) \nSergey Markedonov (Russian State University for the Humanities)\nRussian State and Multi-Faced Political Islam \nSufian Zhemukhov (IERES\, George Washington University)\nSecurity\, Religion\, and the State in the North Caucasus \nBayram Balci (CERI Science Po\, France)\nBetween Sunni and Shia Revival: State and Religion in Azerbaijan \nSebastien Peyrouse (IERES\, George Washington University\, USA)\nAuthoritarian Secularism:  State Management of Religion in Central Asia \nDiscussion \n1:00-2:00pm Lunch \n2:00-4:00pm Session II. Islam and Everyday Life in Central Asia \nChair: Pauline Jones Luong (Michigan University\, USA) \nDavid Montgomery (University of Pittsburgh\, USA)\nIslam in Everyday Life and Everyday Life in Islam: Religion and Secularism as Lived Categories in Central Asia \nShahnoza Nozimova (George Mason University\, USA)\nFemale Islamic Lifeworld in Tajikistan: Competing Discourses and Limited Public Spheres \nElyor Karimov (Institute of History\, Academy of Sciences\, Tashkent\, Uzbekistan)\nFemale Ordinances of Sacred Sites at Modern Central Asia: Traditions and Innovations \nAurelie Biard (Sciences Po\, France)\nIslam\, Individuation and Neo-Community in Kyrgyzstan \nTuesday\, November 4\, 2014 \n11:00-12:30pm Session III. Interacting with the World. Travelers\, Migrants and Proselytes \nChair: Sean Robert (George Washington University\, USA) \nDavid Abramson (State Department\, USA)\nThe Politicization of Islamic Education at Home and Abroad \nMarlene Laruelle (George Washington University\, USA)\nThe Role of Islam among Central Asian Migrants \nEmil Nasridtinov (American University in Central Asia\, Kyrgyzstan)\nKyrgyz Dawatchis: Travel\, Dawah and Glocal Narrative  \n12:30-1:30pm Lunch \n1:30-3:00pm Session IV. Roundtable: Digital Islam. A New Marketplace for Religion \nChair: Noah Tucker (Independent scholar\, CAP associate\, USA) \nSarah Kendzior (Al-Jazeera English\, CAP associate\, USA)\, \nBehzod Mamadiev (VoA\, Washington DC\, USA)\, and \nWendell Schwab (Pennsylvania State University\, USA) \n3:00-3:30pm Coffee-break \n3:30-5:00pm Session V. From Pakistan to Syria. Trajectories of Eurasian Insurgents \nChair: Marlene Laruelle (IERES\, George Washington University) \nJean-Francois Ratelle (IERES\, George Washington University\, USA)\nComparative Analysis of the Caucasus Emirate Islamic Ideology inside the Global-Salafi Jihad \nNoah Tucker (Independent scholar\, CAP associate\, USA)\nThe Syrian Conflict and the Transformation of the Uzbek Jihad \nErlan Karin (Director\, Kazakhstan Institute for Strategic Studies)\nNatives of Kazakhstan in Syria: Routes\, Factors\, Portraits \n[/vc_column_text][/vc_column][/vc_row]
URL:https://centralasiaprogram.org/event/islam-in-eurasia/
CATEGORIES:CERIA,Conferences,Events Archive
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BEGIN:VEVENT
DTSTART;TZID=America/New_York:20140916T160000
DTEND;TZID=America/New_York:20140916T180000
DTSTAMP:20260923T170353
CREATED:20200930T161801Z
LAST-MODIFIED:20241014T194109Z
UID:17139-1410883200-1410890400@centralasiaprogram.org
SUMMARY:Regulating Religion in Central Asia
DESCRIPTION:[vc_row][vc_column width=”1/1″][vc_column_text]\nA Roundtable Discussion with \nCatherine Cosman\, U.S. Commission on International Religious Freedom \nDillorom Abdulloeva\, Human Rights Lawyer and Co-Founder and President of Tashabbus \nMirakmal Niyazmatov\, Lawyer and Co-Founder of Tashabbus \n[/vc_column_text][vc_column_text]\nCentral Asian governments have incorporated their majority religions in efforts to define post-Soviet national identities. At the same time\, however\, they want to control growing levels of religious affiliation\, especially among Muslims\, that might act as potential alternative sources to state power. These dual aims are reflected in laws and policies that seek to define the legal limits of the majority religion and also to control the public expression of all religion. Common elements of Central Asian religion laws include: religious groups must undergo complex and intrusive state registration so as to gain legal status; members of unregistered religious groups face fines\, police raids and possible terms of imprisonment; official permits are required to produce\, import\, export and distribute religious materials which can only be sold in officially-approved sites. Governments also strictly limit religious education\, children’s participation in religious activities and the public wearing of religious clothing. \n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=”1/3″][vc_column_text]\nCatherine Cosman will discuss Central Asian laws and policies relating to freedom of religion or belief.  Extremism laws in Central Asia\, punish alleged extremist\, terrorist\, or revolutionary activities without also requiring acts of violence or incitement to imminent violence.  Governments use concern over Islamic extremism to justify criminal penalties against individuals who are alleged to have participated in religious organizations deemed extremist by the state.  Central Asian states usually provide scant public information on religious groups or materials banned for their alleged extremism. \n[/vc_column_text][/vc_column][vc_column width=”1/3″][vc_column_text]\nDillorom Abdulloeva will discuss Uzbekistan’s headscarf/hijab ban in schools\, universities or places of employment. The law uses unclear and confusing terminology for religious attire and for what constitutes a public place. While Uzbekistan’s Committee on Religious Affairs has officially stated that there is no religious attire in Islam\, courts have sentenced women for wearing the hijab in public.  Such vague laws contribute to selective legal enforcement in Uzbekistan. Furthermore\, this ban is contrary to Uzbekistan’s Constitution\, and also contradicts the country’s international human rights obligations. \n[/vc_column_text][/vc_column][vc_column width=”1/3″][vc_column_text]\nMirakmal Niyazmatov will discuss a 2014 Uzbekistan decree on religious materials. The State Committee for Religious Affairs will give its “expert conclusion” on “religious” materials and then a “relevant government body” will decide to allow or ban them. Under this decree\, the government can inspect almost any literature produced and/or imported. Officials can also inspect any electronic device with data storage capacity.  This decree’s vague and expansive provisions can be abused by government officials and violate constitutional rights and Uzbekistan’s international human rights obligations. \n[/vc_column_text][/vc_column][/vc_row]
URL:https://centralasiaprogram.org/event/regulating-religion-in-central-asia/
CATEGORIES:CERIA,Events Archive
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DTSTART;TZID=America/New_York:20140828T163000
DTEND;TZID=America/New_York:20140828T180000
DTSTAMP:20260923T170353
CREATED:20200930T161758Z
LAST-MODIFIED:20241014T194109Z
UID:17135-1409243400-1409248800@centralasiaprogram.org
SUMMARY:Old' and 'New' Political Islam
DESCRIPTION:[vc_row][vc_column width=”1/1″][vc_column_text]with Emmanuel Karagiannis\, King’s College\, London[/vc_column_text][vc_column_text]\nDr. Emmanuel Karagiannis is a Senior Lecturer at the Department of Defence Studies\, King’s College London. He was educated in Great Britain (London South Bank University\, Reading University\, Hull University) and the United States (University of Pennsylvania). He has travelled extensively throughout the Caucasus\, Central Asia\, and the Middle East to conduct research. He published\, among others\, Political Islam in Central Asia. The Challenge of Hizb ut-Tahrir (London: Routledge\, 2010). \n[/vc_column_text][vc_separator color=”grey”][/vc_column][/vc_row][vc_row][vc_column width=”1/1″][vc_column_text]\nPolitical Islam in Central Asia has long been synonymous with clandestine groups\, such as the Islamic Movement of Uzbekistan (IMU) and Hizb ut-Tahrir. However\, political Islam is a much larger movement which includes legal political parties and individual politicians. It will be argued that there is a new generation of Islamist leaders in Central Asia that ought to be studied. \nTursunbai Bakir Uulu in Kyrgyzstan\, Bekbolat Tleukhan in Kazakhstan\, and Mohiddin Kabiri in Tajikistan share a modest Islamist agenda\, while they publicly pronounce their commitment to the democratic process. As opposed to the “old” political Islam of IMU and Hizb ut-Tahrir which seek to establish an Islamic state\, the new Islamists of Central Asia seek a more public role for the Islamic faith without confronting state authorities. In effect\, they have favored a partial Islamization of their respective societies by emphasizing the important role of Islam in national culture. \nThe rise of a new political Islam in Central Asia has concurred with larger developments in the Muslim world. The success of AKP\, Ennahda\, and the Muslim Brotherhood has served as an example for those Central Asian Islamists who do not seek a radical political transformation and favour change from within.  \n[/vc_column_text][/vc_column][/vc_row]
URL:https://centralasiaprogram.org/event/old-and-new-political-islam/
CATEGORIES:CERIA,Events Archive
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BEGIN:VEVENT
DTSTART;TZID=America/New_York:20140709T160000
DTEND;TZID=America/New_York:20140709T160000
DTSTAMP:20260923T170353
CREATED:20200930T161756Z
LAST-MODIFIED:20241014T194109Z
UID:17134-1404921600-1404921600@centralasiaprogram.org
SUMMARY:Politics\, Religion\, and Conflict Online in Central Asia
DESCRIPTION:Noah Tucker (Registan.net\, and CAP associate) \nSarah Kendzior (Al Jazeera and CAP associate) \nCourtney Ranson (Media research consultant) \nThe Internet and social media are slowly beginning to revolutionize the Islamic marketplace of ideas for Central Asians. Similar to processes identified by scholars like Peter Mandaville in other contexts\, Central Asia’s access to digital Islam has been delayed by low Internet penetration\, authoritarian controls on media and communication\, and\, in part\, by Central Asia’s peripheral status in the Muslim world. Advances in communications technology and large-scale migration are rapidly eroding these obstacles\, however\, allowing Central Asians to increasingly participate in trans-national Islamic discourses through digital media. \nAs Central Asians engage with the global Muslim community\, debates from other social and political contexts seep into local discourse. Religious quarrels between Saudi Salafi scholars and competing styles of Islamically-inspired women’s fashion from Turkey or Egypt more often inform debates about how to be a good Muslim among young Uzbeks and Kazakhs who have no personal connection to the Middle East. While most of the content in the marketplace centers around personal piety\, others topics come with new political baggage\, including calls to choose sides among fratricidal jihadist factions in Syria or al Qaida influenced hate rhetoric against other Muslims groups many Central Asians have never before encountered. The process of engaging in this global marketplace remains slow and affects only a minority of the population\, but it is growing at a rapid pace and remains mostly undocumented and unmonitored by both academic and government analysts. \nThis workshop will examine some of the many ways digital media permit people\, groups and ideas previously isolated or excluded from religious and political debates in the region to circle back and re-engage networks in their countries of origin. Uzbeks forced to flee theirhomeland after the Andijon events\, for example\, worked together to build Uzbek language internet resources to document their experiences\, to tell their own version of the Andijon tragedy that starkly contrasted official versions\, and organize activists inside the country and scattered around the world seeking justice for this and countless other injustices. \nUzbeks or Tajiks living abroad for long periods as part of growing diaspora communities build on these same technologies and networks to preserve and distribute indigenous religious work banned in their home countries\, like dozens of videos of sermons by Andijon imam Abduvali Qori Mirzoev\, who disappeared from the Tashkent airport in 1995 and is presumed to have been killed in the custody of Uzbekistani security services. But they also acquire new language skills and specialized education that enable them to translate Islamic media produced in Arabic\, Turkish or even English into their home languages\, introducing popular and sometimes proscribed texts into regional languages\, from works by Said Qutb and Maulana Maududi to popular reformist televangelists. \nThese émigrés act as bridges between information environments\, often creating branded digital media studios dedicated to bringing audiovisual content they believe is religiously or politically meaningful into their home language networks where it can be quickly shared by Bluetooth between cellphones even without an internet connection. Viral videos by popular Saudi clerics like Muhammad al Arifi calling on Muslims to rage over injustice in Syria cross into Central Asian language networks quickly by multiple vectors. Interviews by out-offavor members of the Karimov family with foreign news networks or footage from Ukrainian television that challenge narratives about the violence there this year Russian state-owned television network propaganda dramatically expands the range of narratives and perspectives available to internet users beyond what they receive in heavily censored state-approved media. \nTies between global communities of Central Asians with better access to information sometimes pushes the state to allow the debates to expand\, creating new space for those in the region to discuss issues that affect them. Compatriots abroad also at times introduce new material with the goal of drawing Central Asians out–to leverage a sense of global solidarity they build into mobilization for external causes\, for foreign civil wars\, to offer readers what they claim is a chance to create meaning for their lives by dying for a greater cause. This workshop will examine the way politics\, religion\, and conflict intersect online for Central Asians and discuss the way global engagement on these issues through the internet and social media might shape domestic discourse and ultimately the future of the region. \nThe CERIA Initiative is generously funded by the Henry Luce Foundation.
URL:https://centralasiaprogram.org/event/politics-religion-and-conflict-online-in-central-asia/
CATEGORIES:CERIA,Events Archive
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