The growing religiosity of Kyrgyz youth

A village Mosque in Kyrgyzstan. Photo: Vmenkov (CC) commons.wikimedia.org

As he rushed to the mosque, he saw Shakh running towards the main entrance, so he sped up as well. They greeted each other at the front door. “You used to come earlier, what happened?” Shakh asked. “I got home quite late from Bishkek last night. I was too tired and over slept,” Kairat explained as the young men entered the mosque.

Work pressure

After the prayer, Kairat returned home to bring his cows to the heard man, Azamat. He sat down to have his breakfast but soon had to leave for work, there was no time to waste. Even though he graduated from university only one and a half years ago, Kairat has a serious and a highly demanding job. He is in charge of youth affairs at the local government and he enjoys his work. What he likes most is mobilising young people to find solutions to social issues and promoting entrepreneurial skills. To make it more interesting, Kairat connects the elderly leaders from other regions of Kyrgyzstan and Bishkek with the young people in his village.

There was one thing he did not like about his job though: when he is asked to collect money from the local government employees to cover the costs of receptions for visits from the high council to their local government. He had tried to persuade the head of aiyl okmotu – the local government – that such “fundraising” was misguided and improper.

“Baike,” Kairat said using the title with which Kyrgyz men politely address older men, “what you are requesting is not right. People who work here have low salaries. They cannot afford to give their money away to cover the costs of visitors from the government. It is illegal and it is against our religious values. Our religion considers such things haram (forbidden) and unfair.” As a person combining religious practice and values with secular state arrangements, Kairat found it hard to accept what was being asked of him.  

The head of the aiyl okmotu, Akjol, did not agree with Kairat’s arguments. He responded harshly: “Kairat, I understand you, but there is no other way for me to cover the cost of such visits. We are Kyrgyz. We should greet people who visit us, treat them with high respect and serve the best food we can. If I don’t collect the money, I will not get any support from the national government.” Akjol used the opportunity to remind Kairat that the council has already accommodated his religious convictions. “You refused to request 15 per cent interest from the recently approved subsidies for those people affected by the earthquake. You told me charging interest is haram and that Shariya does not allow such things … You ought to help me to raise funds to cover the costs in the aiyl okmotu. I don’t have other sources of funding.”

Sudden changes

Leaving Akjol’s office, Kairat thought about one of his friends, Shumkar. Shumkar used to be a top student of economics, with an ambitious plan for life. It was Shumkar who opened a successful small photo studio in the village in his third year of university, but suddenly, something changed. Shumkar started reading a lot of books related to Islam. He joined a group of young men who went out to other communities spreading the word of Allah. They called this davaat. Shumkar stopped participating in social gatherings with Kairat and other friends. He became deeply involved in religion and one day decided to sell his business. “A photo studio is not a business a religious person can run. It involves things that our religion is against,” he explained to Kairat.  

At first, Kairat did not understand why Shumkar could not be religious and at the same time run a business that was flourishing. But he realised that perhaps, his friend’s dilemmas were similar to his own. Perhaps, secular values and the values of democracy had become alien to them. The abuses and corruption of the secular society push away those people who seek better and just social arrangements through religion. This is why young people in Central Asia, are discouraged from defending and believing in democracy.

When Kairat got to his office, he was surprised to see Zarina, his friend Malika’s mom. There was no reason for her to pop in unless something serious had happened. Suddenly, Zarina burst into tears. “Kairat, my son! Please help me. I don’t understand what is happening with Malika. She has changed. I could accept that eight months ago she started praying five times a day. I could accept that she was making friends with more religious girls her age. What I can’t accept is the fact that she decided to cover herself up,” Zarina complained. Her daughter completely changed her wardrobe and began to cover her head, wearing long sleeves and long dresses. She was wearing what she called a niqab.

Zarina did not understand what made her daughter, who was studying at a known secular institution, turn towards religion. “Is the world around us changing so fast?” Zarina asked.

Kairat did not realise how deeply he was engaged with the thoughts of Zarina. “Zarina apa, there is nothing to worry about. Malika is one of the smartest young ladies I have ever known. I am sure she knows what she is doing,” he advised calmly. “You should talk to her. Perhaps, there are some reasons why Malika decided to cover herself.” He offered to talk to Malika, but was surprised to learn that a girl, who used to be against religious holidays and practices, all of a sudden began to pray five times a day, and now this.

Natural process?

Such stories are typical in today’s Central Asia. The once Soviet-controlled atheist societies, which for 70 years were subject to forced secularisation, have been rediscovering religion after the collapse of Soviet Union. This is especially true for young people, who are increasingly more religious. The Kyrgyz society has reacted cautiously to this development. Some people think that more religiosity means radicalisation, which may turn into violent extremism in the years to come. For them it will make the situation in Kyrgyzstan more similar to what they see in Afghanistan – radical and backward.

Others see this as a natural process. Even 70 years of oppression by the Soviet Union was not enough to stop people from seeking religion and adhering to religious values. Following the collapse of the USSR, the search for Allah in Central Asia intensified as the newly independent states lifted the ban on religion. People can now pray freely and can associate with different religious groups.

After the dissolution of the Soviet Union, there was an ideological vacuum, as not all Central Asian states managed to come up with a new state ideology that would replace communism. Democratic values were superficially adopted and not clearly understood by much of the population who grew up under communism. The vacuum thus was quickly filled by religion. Moreover, freedom of religion created conditions for young people to receive religious – theological – education outside of the region. The new caste of religious leaders came back to their countries and started working with the general population spreading the word of Islam, calling for Friday prayers and encouraging greater religiosity. Central Asian societies, including Kyrgyzstan, responded with enthusiasm, which has been further exacerbated by the difficult economic and social conditions in the countries. More and more people, especially the youth, began to attend prayers in their local mosques.

With the new generation of religious leaders coming back from instruction abroad and with the development of the internet, religious content has become easily accessible. Technology has enabled the population to increase their interest in religion and become more theologically informed and pious. Together with an increased interest in religion, funding opportunities started pouring in from all fronts to build more mosques and prayer rooms. There is no village or community now in Kyrgyzstan that would have only one mosque. The village I grew up in currently hosts more than eight religious institutions for a population of 5,000 people. In the same community, there is only one school.

Under social and economic hardships, especially when living conditions worsen, people turn to religion. Praying heals. Praying motivates. Praying and connecting with God comforts people, especially those who are marginalised and vulnerable. The gap between the poor and the rich in Kyrgyzstan is continuously widening and religious communities are among the few forces in society who care for the poor. They help the disadvantaged through charitable initiatives and encourage communities to join the cause. It therefore creates a growing divide between those who care about material needs and those who seek God, which only strengthens social differences.

Under the current circumstances this trend is likely to continue in all Central Asian states. Unless the state comes back into play again to facilitate religious affairs with a more moderate approach rather than the harsh control under communism, the society will continue to become more religious. Given the poor economic situation in Kyrgyzstan – and the other countries of the region – such a return of state control is doubtful. Therefore the growing religiosity of the youth – and the wider population – is likely to become the new reality with which the Central Asian governments will have to grapple for years to come.

Keneshbek Sainazarov is the Kyrgyzstan country director at the international NGO called Search for Common Ground.

Central Asia, Islam, Kyrgyzstan, Youth