The upcoming congress of religious leaders  may offer the Kazakh government insights into better ways of fighting national security threats related to religion. If not, the Palace of Peace and Reconciliation built in 2006 especially for inter-confessional conferences may itself become a threat to Astana’s new definition of secularity.

The once Soviet-controlled atheist societies like that in Kyrgyzstan, which for 70 years were subject to forced secularisation, have been rediscovering Islam after the collapse of Soviet Union. This is especially true for young people, who are increasingly more religious.

The early morning call to prayer woke Kairat up. He got up with haste, as he was anxious not to be late. He wanted to make it to morning prayer in a community mosque located 700 meters from his home. As he put on his coat and heads out of the house on a chilly, late-November morning, he could not resist the feeling of guilt that he almost overslept. He returned from Bishkek quite late the night before and was very tired.

In Bishkek, Kairat and others were discussing sublime ideas of how Kyrgyzstan’s youth view the country changing by 2030. Their visions could easily be applied to Kairat’s home village of Kolduk in the Issyk-Kul region. “We are living in changing times,” he thought. Back in the Soviet times his village had not had a single mosque and today there are four in the tiny community. He and others believe that the growing religiosity in Kyrgyzstan is an issue that needs to be addressed.

A review of Russia and Its Islamic World – From the Mongol Conquest to the Syrian Military Intervention. By: Robert Service. Publisher: Hoover Institution Press, 2017.

At the opening of the Moscow Cathedral Mosque in September 2015, President Vladimir Putin called Islam an integral part of Russia’s spiritual life. In the 21st century Islam in Russia is one of the most challenging research topics, since the Russian Federation hosts the largest Muslim minority in Europe and shares an ambivalent history with various Muslim groups. In addition, in 2015 Russia intervened militarily in the Syrian civil war. These facts lead us to question if it is possible to link Russia’s role in domestic politics with its foreign policy in the Muslim world?

After a long political struggle against the Islamic opposition, Tajikistan's government initiated a “traditional-national” policy, according to which women should wear “traditional-national” garments. This objectification of female body serves to perpetuate the political power of the ruling elite.

Interview with Konrad Pędziwiatr, lecturer at Kraków University of Economics. Interviewer: Luc Maffre. 

Like their peers in other states, Turkish youth are said to face many challenges while trying to define themselves. Many members of the younger generation still think that one’s character is defined by two elements: nationality and religion. Thus, those who hold such a belief tend to say that a sense of nationality is an inherent characteristic of the Turkish society. This conviction, however, does not imply racism. It rather assumes that Turkish identity has been shaped by historical experiences and cultural nationalism. The Turkish attitude towards religion is also rather unique, especially when compared to others in the Muslim world, which confirms the thesis that despite being a Muslim society by a great majority, Turks are proud of being tolerant towards other beliefs and religions. They remember that two centuries ago Sultan II Mahmut said “I want to see my Muslim citizens in mosques, my Christian citizens in churches and my Jewish citizens in synagogues”, and follow the Prophet Muhammad’s words that neither Persians nor Arabs are superior.