religious freedom - The Times Of Central Asia

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Islam and National Identity

Dombra Dispute and Niqab Bans Fuel Religious Debate in Central Asia

Standing before a court in Aktobe in June, 35-year-old Azat Konys apologized to “the entire Kazakh people” for insulting one of the country’s most cherished cultural symbols. Two months earlier, during a TikTok livestream, he had declared the dombra forbidden under Islam, compared the two-stringed instrument to part of the devil’s anatomy and called clerics from Kazakhstan’s official Islamic authority “dogs of hell.” Konys asked the court not to imprison him. The judge instead sentenced him to three years and six months for inciting religious and national hatred. The controversy began when Konys cited the Hanafi school of Sunni Islamic jurisprudence, the dominant legal tradition among Muslims in Kazakhstan, to argue that the dombra and other stringed instruments, including the guitar and balalaika, were haram, meaning forbidden under Islamic law. The remarks caused particular anger because the dombra is more than a musical instrument in Kazakhstan: it has accompanied oral poetry and storytelling for generations and is officially celebrated as a symbol of cultural heritage and national identity. Police identified Konys after clips from the livestream circulated on social media and detained him in April. The case is an unusually stark example of how online religious disputes are spilling into legal and political life across Central Asia. Arguments that might once have remained within mosques or religious communities are now spreading through social media, forcing governments and official Islamic authorities alike to decide where religious expression ends and attacks on national culture begin. A more recent controversy arose in Kazakhstan’s Turkestan Region, where a 66-year-old guest at a toi, a traditional wedding feast, called for stricter adherence to Islamic law. He urged the organizers to separate men and women and remove music and alcohol from the celebration, while describing musicians as “heralds of Satan.” The video spread rapidly on social media, prompting nationwide debate. The man was detained and placed in a temporary detention facility for incitement of religious and social hatred. In a statement, the Ministry of Internal Affairs said that freedom of expression does not extend to statements that degrade the dignity of others or could provoke religious or social hostility. The Spiritual Administration of Muslims of Kazakhstan (SAMK), the country’s main official Muslim body, later issued its own response. It stated that Islam does not prohibit music in itself and stressed that publicly insulting artists or women is inconsistent with Islamic ethics. Another controversy centered on Nauryz, the spring equinox holiday celebrated throughout Central Asia and across much of the Turkic and Iranian cultural world. In March, a blogger in the Almaty Region described the holiday as “non-Muslim” and argued that it should not be celebrated. Police opened a criminal case against him on suspicion of inciting religious hatred. Kazakhstan’s Prosecutor General’s Office subsequently warned of legal liability for statements attacking Nauryz and other national traditions. The SAMK, meanwhile, publicly celebrated Nauryz as a national holiday promoting social harmony and charitable acts. The debate soon spread beyond social media into politics and the entertainment industry. Producer and television presenter Bayan Alaguzova said...

Interfaith Dialogue

Kazakhstan Interfaith Center Chair Gulsana Kozhabay: Astana Congress Must Turn Dialogue into Action

Kazakhstan wants the Astana Congress of the Leaders of World and Traditional Religions to take a more active role in conflict prevention and postwar reconciliation, including through permanent expert engagement and a possible Islamic-Jewish roundtable in Israel in 2027. In an interview with The Times of Central Asia, Gulsana Kozhabay, chair of the board of the International Center for Interfaith and Interreligious Dialogue, explains how the Congress could expand its work between its triennial gatherings while remaining politically neutral. Speaking in a personal capacity, she discusses the limits of religious diplomacy in the conflict in Gaza. She also addresses Kazakhstan’s ambition to develop its own school in this field and explains why she believes interfaith dialogue must increasingly lead to practical action rather than declarations alone. TCA: What role can Kazakhstan’s humanitarian and spiritual diplomacy play in promoting peace, and how can the International Center contribute? Kozhabay: Let us begin by explaining in simple terms what spiritual diplomacy means. In the context of this interview, we primarily understand it as religious diplomacy. It has several layers. It includes relations between different religions, dialogue within a single religion, engagement among the Abrahamic faiths, and work at local, regional and international levels. Religious leaders and organizations can work with states, international organizations and civil society, or act independently. Many researchers believe that we are living in a post-secular period. Jürgen Habermas is one of the principal theorists associated with this approach. Modernization and technological development have clearly not pushed religion to the margins. Religions continue to play an important role in society, culture, and even politics. In many countries, including the Vatican, states in the Middle East, Egypt, Israel, the United States, and Russia, religious leaders command considerable trust, exercise influence in society, and have direct access to very large audiences. Habermas’s work is widely associated with the concept of a post-secular society and the continuing place of religion in public life. Religious diplomacy cannot, of course, prevent or resolve every conflict and crisis, or replace political negotiations. Its main value lies in preserving channels of communication alongside political dialogue, or when that dialogue becomes difficult. Reducing mistrust, countering hate speech, and explaining to the public the value of peace and human life are important elements of religious diplomacy and are reflected in the Astana Peace Declaration 2025. In his ecological encyclical Laudato si’, Pope Francis wrote that religions should engage in dialogue to protect nature, defend the poor, and build networks of respect and fraternity. Kazakhstan has always supported peaceful dialogue and a constructive international agenda. This is one of our strengths. We do not claim the role of a great power and do not seek to impose our decisions on other countries. Kazakhstan acts as a middle power that can build bridges, bring different parties to the same table, and offer neutral venues for dialogue. This is also part of Kazakhstan’s soft power. Kazakhstan is trusted as a state that consistently supports dialogue at the political level and among cultures,...

Religion

Opinion: Christian Missions in Central Asia: Religious Freedom and Social Tensions

Central Asia has long been a crossroads of civilizations, cultures, and religions. For more than two millennia, the region has connected East and West, with Zoroastrianism, Buddhism, Judaism, Christianity, Islam, and indigenous belief systems coexisting, interacting, and, at times, competing. Christianity flourished here centuries ago through Nestorian and other Eastern Christian communities, while Russian Orthodoxy endured throughout the Soviet period. Under Soviet rule, religion was heavily suppressed, yet Christianity survived among Russians, Germans, Poles, Ukrainians, and other communities that had been deported or resettled across the region. Following the collapse of the Soviet Union, decades of official atheism gave way to a religious revival, creating space for a new wave of missionary activity. The principles of Christian missionary work are similar across denominations, with preaching, charity, education, medical assistance, and moral renewal at their core. In practice, however, missionary efforts in the newly independent Central Asian states evolved far beyond religious services. Amid the economic hardship that followed the collapse of the Soviet system, many churches combined evangelism with humanitarian assistance, language courses, youth programs, computer training, sports clubs, and cultural activities. These initiatives proved particularly attractive to young people, students, socially vulnerable groups, and urban residents seeking new educational and social opportunities. Among the five Central Asian republics, Kazakhstan emerged as one of the most favorable environments for Christian missions. During the 1990s, its relatively liberal religious climate, large urban centers, multiethnic society, sizeable Korean diaspora, Russian-speaking environment, and comparatively open legal framework enabled numerous foreign churches to establish seminaries, schools, charitable foundations, and places of worship. South Korean Protestant organizations became especially active. Presbyterian, Baptist, Methodist, and Pentecostal churches initially found a natural base within the Koryo-saram community, but their activities gradually expanded well beyond ethnic Koreans. It is at this point that a more sensitive issue emerges. Missionary churches generally regard religious conversion as a legitimate expression of freedom of conscience. Many Muslim families, however, particularly in rural and traditionally conservative communities, view the conversion of their children as a rupture with family heritage, ancestral traditions, and communal identity. Across much of Central Asia, religion is not merely a matter of personal belief. It is closely intertwined with kinship, ethnic identity, marriage, burial customs, and family authority. As a result, active proselytizing among indigenous youth can provoke strong opposition from relatives and local Muslim communities. The issue reflects the interaction between missionary strategies and social pressures such as limited interfaith dialogue, economic hardship, youth vulnerability, foreign funding, government suspicion, and concerns over cultural continuity. When religious conversion becomes associated with financial assistance, educational opportunities, foreign sponsorship, or improved social mobility, critics may portray it as an attempt to “buy souls,” even when churches describe such activities as humanitarian or charitable work. One of the most serious examples occurred in Tajikistan on October 1, 2000, when bombs exploded during a Sunday service at Sonmin Grace Church, a Korean Protestant church in Dushanbe associated with South Korean missionaries. The congregation had attracted local converts. Several people were killed and dozens...

religious freedom

Uzbekistan National Deported From Russia Over Public Prayer

A court in St. Petersburg has fined a citizen of Uzbekistan and ordered his deportation from Russia after finding him guilty of illegal missionary activity for leading prayers in a public place, according to Russian judicial authorities. The case was announced by Darya Lebedeva, head of the joint press service of the courts of St. Petersburg, who said the Primorsky District Court found the man guilty of violating Russian legislation governing freedom of conscience, religion, and religious associations. According to the court statement, the incident took place on May 12 at approximately 7:45 p.m. near Savushkina Street in St. Petersburg. Police officers reportedly discovered the Uzbek citizen, identified by Russian authorities as Dadaboev, conducting a Muslim prayer ritual in a public area. Authorities alleged that he acted “as an imam” without official authorization to conduct religious ceremonies and had not coordinated the event with local executive or municipal authorities, as required under Russian law. Because he is a foreign citizen, the court classified the case under Part 5 of Article 5.26 of Russia’s administrative code, which concerns missionary activity carried out in violation of legal requirements. In court, the defendant reportedly acknowledged the facts outlined in the police protocol and admitted he had not known his actions could violate Russian law. “The objective side of the offense consists of publicly disseminating information about one’s religious beliefs among persons who are not participants in the given religious association, with the purpose of involving them in the religious association, carried out on the territory of the Russian Federation in violation of the requirements established by law,” the court said in its statement. The court imposed a fine of 30,000 rubles (approximately $400) and ordered his deportation from Russia. The incident comes amid increasing pressure on migrant communities in Russia following the country’s 2022 invasion of Ukraine. Migrants from Central Asia have reported more frequent police raids, document inspections, detentions, and deportation threats in recent years, while Russian authorities have tightened migration and residency regulations. The Times of Central Asia previously reported on several incidents involving Central Asian migrants in Russia, including footage that appeared to show a Tajik schoolgirl being beaten by Russian classmates while a teacher looked on, as well as an attack on a Kyrgyz woman in Moscow by a man shouting anti-migrant insults and calling migrants “terrorists.”

Orthodox Christians

Orthodox Christmas in Central Asia Highlights Faith, Tradition, and Tolerance

On January 7, Orthodox Christians in Central Asia and around the world celebrate Christmas. In the region, the holiday has become a symbol of religious and ethnic tolerance. Christmas is one of the most significant holidays for believers and is also cherished by many who are not religious. It is celebrated by billions globally. However, the majority of Orthodox Christians and Catholics do not observe Christmas on the same day. While Christmas falls on January 7 for millions of Orthodox Christians in Central Asia, the holiday is marked not only by church services but also by official recognition, public celebrations, and interfaith messages—underscoring the region’s emphasis on religious coexistence. In the early centuries of the Christian era, the Julian calendar was used universally, but, over time, astronomers found that the Julian calendar miscalculated the solar year’s length. As a result, it was replaced by the more accurate Gregorian calendar, which is now followed in most of the secular world. However, many Orthodox churches did not adopt the Gregorian reform. Consequently, many Orthodox Christians celebrate Christmas not on December 25, but 13 days later, on January 7. Some interpreters of church law argue that the Julian calendar is sanctified by centuries of tradition. The Russian Orthodox Church, in particular, maintains that transitioning to the Gregorian calendar would violate canonical norms. A Bright Holiday in Kazakhstan In Kazakhstan, the Ascension Cathedral in Almaty is filled with worshippers on Christmas Eve. The cathedral is a spiritual, historical, and cultural landmark of the country. [caption id="attachment_41873" align="aligncenter" width="1536"] The Zenkov (Ascension) Cathedral, Almaty; image: TCA, Stephen M. Bland[/caption] This year, Metropolitan Alexander, head of the Orthodox Church in Kazakhstan, conducted the divine liturgy at the cathedral, urging people to mark the holiday through acts of kindness. “It would be wrong to celebrate Christmas if we do not share this joy with our neighbors, especially those in need of comfort and support. Let us strive to make this festive season truly bright and solemn for all of us, through good deeds, words of comfort and encouragement, compassion, and mercy. Let us extend a helping hand to those who mourn, encourage those who are discouraged, visit those who are sick, and remember those who are lonely,” said Metropolitan Alexander of Astana and Kazakhstan. In Astana, Bishop Gennady of Kaskelen, administrator of the Metropolitan District, offered Christmas greetings and led a service at Uspensky Cathedral. Orthodox Christmas is a public holiday in Kazakhstan. Representatives of various faiths have emphasized that the day symbolizes peaceful coexistence among people of different nationalities and religions. Christmas Carols and Religious Freedom In Uzbekistan, Metropolitan Vikenty of Tashkent and Uzbekistan, head of the Central Asian Metropolitan District, led the Divine Liturgy at the Cathedral of the Assumption of the Blessed Virgin Mary in Tashkent. The Orthodox community in Uzbekistan is estimated to number between 600,000 and a million. Religious observers note that the public celebration of Orthodox Christmas across Central Asia increasingly reflects a broader emphasis on social stability, interfaith dialogue, and...

Society

Women Who Wear Niqab in Public in Kazakhstan to Risk Fines Under New Law

The Mazhilis, the lower house of the Kazakh parliament, has approved in its second reading a draft law “On the Prevention of Offenses,” which introduces fines for wearing a niqab, or other clothing that covers the face, preventing identification in public spaces. The bill amends the Code of Administrative Offenses to include penalties for such violations. A first offense will result in a warning; a second offense will incur a fine of $78 under current rates, increasing to $86 from 2026. A ban on face-covering garments, including both masks and niqabs, was first introduced in the summer of 2025. The new amendments formalize enforcement through administrative measures. Garments such as hijabs, sheilas, and khimars, which do not cover the face, remain permitted. Similar measures have been adopted in other Central Asian countries, including Kyrgyzstan. Beyond face coverings, the bill introduces liability for posting and distributing illegal content and for failing to comply with official instructions to remedy violations. It also expands the powers of the Ministry of Emergency Situations, allowing it to hold officials from state and local executive bodies accountable for not implementing civil protection measures intended to prevent natural or man-made emergencies. Debate over banning the niqab has persisted in Kazakhstan for years. Despite public resistance from some groups, authorities have finalized the decision, citing national security and efforts to counter extremism.