Sufism, a philosophy whose most distinctive feature is tolerance, and its followers have been always known for their forbearance. It has been accepted and respected over time by people, groups, and even governments. At the same time, regardless of the political and apolitical functions of this intellectual movement or the historical background of some of its leaders and followers who have played significant roles in various political junctures, the spread of Sufism is often regarded only as a consequence of political shrinkage and/or social dormancy.
This is too limiting and inaccurate. Thankfully, Sufist movements have recently attracted much scholarly attention. A growing research literature is emerging and multiple analyses have been made about its socio-political capacities. As it so happens, Sufism forms a part of the most traditional layers of social life in many Muslim communities. But why have the potential capacities and influence of Sufist movements been taken more seriously only in recent years? The answer centers around the rather unique spread and adaptations of this movement over recent time and space.
Central Asia has become the central arena of important Sufist movements, including Yasawiyya, Kubraviyah, Naqshbandiyah, Qadariyya, Chishti order, and even Zinyya. The region has served as the geographical hub for the emergence of well-known elders such as Khawaja Ahmad Yassawi, Sheikh Najmuddin Kubra, Sayeed Amir Kalal, Bahauddin Naqshbandi, Khwaja Allahyar Sufi, and Khwaja Ubaidullah Ahrar. (Pakatchi, 2013). During the domination of Tsarist Russia and then Communism, Sufism did not lose its traditional position and even in the middle decades of the twentieth century served as a mobilizing force under the command of Basmachi movements such as Junaid Khan (Qurban Nazar Serdar). The Soviet central planning system and communist propaganda policies failed to drive Sufism out. In addition, the independence period for Central Asian republics provided one of the most appropriate contexts for the revitalization of Sufism, what with the ideological and identity vacuum caused by the Soviet collapse, along with heavy social, political, and economic problems. Thus, Central Asia once again became an arena of prosperity for Sufist thought and practice, with widespread public acceptance of its teachings. But something is happening today in the religious life of Central Asia in that there is a discernable difference between the quality of contemporary Sufism and its historical precedent. In other words, despite the relative awareness of the etiquette and emergence of Sufi orders, it seems that sometimes there is distorted knowledge about the true history and accumulated experience of the formal Sufi school. This can serve as a turning point for Sufist movements in the life of modern Muslim Central Asian communities. But that turning point can bring about both wanted and unwanted developments.
In recent years, Sufism in Central Asia has been raised as a serious object of study in many think tanks. It is arguably the only viable rival for regional political leaders to create an alternative socio-political system to the more prominent and worrisome “political Islam.” Consequently, influencing and co-opting strong Sufist movements became executive policy for many Central Asian governments. Simultaneously, Sufism, with great ability to mobilize followers, has received much attention from regional and transregional actors. But to achieve full political capacity and social influence, Sufism’s inherent spirit of tolerance and humility was counter-effective: its ability to absorb other ideas and its potential rapid penetration of external teachings, along with its hierarchical structure and compliance system of Sufi orders, allowed for some degradation of fundamental Sufi principles. This resulted in the mobilization of some ‘Sufi’ orders that were deprived of “tolerance” and equipped with “Takfiri” teaching. This trend prevents such modern Sufi movements from realizing their maximum political and social capacities.
In this new era, various leaders and groups in Central Asia, including “Ibrahim Hazrat” in Buwayda, Uzbekistan, (a charismatic Naqshbandi Sufi), “Sheikh Ismatullah” in Kazakhstan (the leader of the Sufi group of Jahriyah which represents a legacy composed of Yasawiyya and Qadariyya teachings), “Sheikh Zaharuddin Ghori Shahrikhany,” another influential Naqshbandi figure in Uzbekistan, “Ismail Abdul Wahab Zadeh” in Dushanbe, Tajikistan, (known as Sufi Qadariyya), “Sheikh Qurban Ali” in Kazakhstan, “Haji Ismail Pir Mohammadzadeh” a Naqshbandi leader in Tajikistan, and “Davoud Khan Ghori Artykev” in Namangan, figure most prominently. According to Olcott (Olcott, 2007), the revival of Sufism in this area began in two main ways: first in the form of active political movements and then in the form of a conscious denial of political participation. Davoud Khan Ghori Artykev in Namangan and “Adil Khan” in Andijan led groups supporting political activity, while denial of political participation is led by Ibrahim Hazrat and his followers. Addressing the unique details of diverse Sufi movements in Central Asia requires more opportunity and support for better research. What I address here is an aspect of Central Asian Sufist modernity that, so far, has received less attention: namely, the creeping conflation of many of these movements’ teachings with Takfiri and Salafist beliefs.
Furthermore, the 21st century spread of Salafist and Wahhabist movements in Central Asia is well-known. It is interesting that some Sufi leaders have received their religious training in non-Central Asian countries such as Pakistan and have experienced a coexistence in such countries with an embracing of Wahhabism. Recently, clear signs of change have been seen amongst the various Sufi orders in Central Asia – both in appearance and social behavior – that in most cases are copacetic to Salafist and Wahhabist teachings. In addition, different inter- and intra-Sufi groups compete in the region, thus increasing the severity of this detrimental conduct. Sufist leaders have often expressed severe criticism towards each other and some attacks (often in the form of calling others heretical and claiming that they are not on the true path of Islam) are made by these leaders toward other Sufis.
These conditions create an environment that can be classified as very close in style and character to radical Islamist and Takfiri movements. Thus, it seems Central Asia could very well gradually witness the rise of Salafism and Wahhabism under the formal cover of Sufism. This must be dealt with by trying to intensify and institutionalize the formal Sufist movements, maintaining their traditional socialization practices and deepening their epistemological teachings. The Sufi leaders of Central Asia need to be better acquainted with the accumulated experience of historical virtue and power in Sufism. This goal is best achieved through regional cooperation amongst countries that already enjoy more moderate, rational Islamic institutions. This can even serve as an introduction for visualizing multilateral diplomacy in Central Asia that comes from the common need to combat extremism and develop true cooperative diplomatic initiatives. Thus, Sufism in Central Asia seems to have two potential future pathways. One leads to rationality, tolerance, and diplomatic cooperation. The other leads to fallacious teachings, intolerance, and judgmental condemnation. Hopefully the former path with win out over the latter.
Astana: City of new opportunities
Relocating a capital, and creating from scratch not only an administrative and diplomatic centre, but also a new continental and global hub, is a huge task. The few countries that have attempted this can confirm the complexity of this challenge. Yet despite the challenges, no-one can doubt that the goal of the President of Kazakhstan, Nursultan Nazarbayev, to move our capital from Almaty in the South to the heart of our large country has been achieved.
It was a bold decision, which some at that time were worried was simply too ambitious. Kazakhstan had only just gained independence following the collapse of the Soviet Union. The country was transitioning, with great difficulties, from a planned to a market economy. And despite being the 9th largest country in the world, the global community knew very little about us.
That is no longer the case. Today, Kazakhstan’s capital has become a modern city that is playing an ever-growing political and cultural role in the world community. The choice of President Nazarbayev, who believed the new capital would accelerate, not hold back our country’s progress, has been proved right.
Astana is a symbol of Kazakhstan’s ambition for its citizens and its global partners. It is a source of pride and a capital accessible to all and has become a driver of national prosperity. Internationally, it has helped put Kazakhstan firmly on the map as it plays its part in tackling some of the world’s toughest challenges.
In twenty years, our population has tripled to more than one million people. Providing the housing, roads and the many other socially important services a 21st century city needs has been a major feat of planning and construction. Today’s economic indicators prove that the city is now self-sufficient and profitable. And not only in financial terms.
Astana has been chosen by major international firms to establish their headquarters and production centres for Kazakhstan and Central Asia. They see our capital and our country as a reliable bridge between east and west and as a continental centre with further high development potential.
Kazakhstan, with Astana at its heart, has created a very favourable business climate. Over the past few years, the nation has attracted ever-increasing investor attention as one of the fastest-growing economies. Continuously increasing foreign investment in Kazakhstan is testament to our stability and ongoing reforms. I am confident that the launch of the Astana International Financial Centre, which operates on the basis of the English law, will create further incentives to conduct business in this city.
In addition, thanks to the country’s investment policy, last year Astana was recognised as having the most favourable conditions in the country for doing business.
It is not just as a successful and reliable economic partner that Astana is making its international mark. The city has become a centre for diplomacy where regional and global initiatives are launched to promote peace and cooperation, expand trade, and encourage sustainable development. Astana is now established as a place which brings people together and helps find solutions to the challenges of our time.
It is where, for example, the Eurasian Economic Union and Silk Road Economic Belt Initiative – both important for regional prosperity – were proposed to the world. Expo 2017, in which over 100 countries took part, provided the opportunity for advances in future energy to be shared.
Astana also hosts the annual Congress of Leaders of World and Traditional Religions, recognised as a major platform for inter-faith dialogue. The Astana Declaration, which came out of the Organisation for Security and Co-operation in Europe summit here in 2010, set out a bold vision for the future of Eurasia.
Astana is seen by the international community as a neutral and welcoming location where progress can be made on major conflicts and disputes. In this regard, it is difficult to overestimate the significance of the Astana Process, which remains the only forum that brings together all the main parties in the Syrian crisis. Kazakhstan will continue to be committed to peace and dialogue and I have no doubt that Astana will play a key role in helping to achieve these goals.
Twenty years, of course, is a very short time in the life of a city, especially a capital. But in just two decades, Astana has come a long way and made a big impact. Thanks to our leadership and the enormous effort of the people of Kazakhstan, Astana today is a successfully developing young capital with a bright future.
Kyrgyzstan: Looking for digital solutions to combat child labour
A group of young digital specialists – supported by the ILO in Kyrgyzstan – was among the prize winners in a ‘Hackathon’ aimed at promoting children’s rights.
Following a marathon 48-hour event involving 18 teams of information technology experts and their mentors, they designed an innovative application that has the potential to monitor the incidence of child labour in communities.
The ILO Child Labour Project in Kyrgyzstan provided general guidance and mentoring to the team to ensure the conformity of the software to the operational mechanisms of the national child protection system in Kyrgyzstan.
Their design came second in the competition, “Central Asian Hackathon, Generation Z: Wellbeing of Children”, which was organized by the Central Asian Coalition on Promotion of the Rights of Women and Children and the “League on protection of Children Rights” Public Fund, in partnership with the ILO, UNICEF, UNODC, the Embassy of Netherlands, and public and business companies.
‘The application helps to conduct interviews with children, formulate recommendations and determine their status,’ said Victoria Petrova, business processes analyst of the ILO-supported IT team. ‘It will help officials to assess the situation of the child, determine whether the child is being exploited and what needs to be done to resolve the situation.’
“We are on constant search of new solutions and new partnerships,” explained Amina Kurbanova, ILO National Project Coordinator in Kyrgyzstan. “The Hackathon gave us a unique opportunity to establish partnership with a new group – young highly qualified IT professionals, and to develop an application that may greatly facilitate child labour monitoring process.”
The IT team, “Testovoe nazvanie”, collected USD 1,500 in prize money. The ILO now plans to support pilot testing of the new software by the line ministries.
“We are grateful to the ILO for this support. It is obvious that the proposed technologies could be applied in the daily work of social workers, police inspectors, labour inspectors and social pedagogues. The Ministry will carefully study the results of the pilot testing and will closely work with the IT Team specialists during fine-tuning of the application,” says Jyldyz Polotova, Deputy Minister of Labour and Social Development of the Kyrgyz Republic.
Productive Employment Needed to Boost Growth in Tajikistan
Tajikistan will need to create enough jobs to maximize productivity of the country’s increasing working-age population and spur economic growth, says a new Asian Development Bank (ADB) report.
In its new Asian Development Outlook (ADO) 2018, ADB projects Tajikistan’s gross domestic product (GDP) growth to reach 6% in 2018 and 6.5% in 2019. GDP growth for the country stood at 7.1% in 2017. ADO is ADB’s annual flagship economic publication.
“Tajikistan has a young population and the percentage of working-age people is projected to continue rising to 2030. In many countries, this has led to higher growth from a ‘demographic dividend’,” said Pradeep Srivastava, ADB Country Director for Tajikistan. “But for Tajikistan to benefit from such a dividend, it needs to undertake structural reforms to improve the investment climate, increase human capital and skills, and let entrepreneurship flourish to create productive jobs for the workforce.”
Despite Tajikistan’s economy growing at an average of about 7.2% from 1997 to 2016, the country is not creating enough productive jobs for its growing working-age population, which grew by 3% annually from 1991 to 2016. However, employment only rose by 0.7% annually over the same period. The report notes the need for structural reforms to improve the country’s business climate—for example, reducing and consolidating the number of inspection bodies, creating a healthier banking sector to facilitate lending, and streamlining procedures for issuing construction permits, paying taxes, and enforcing contracts.
The report also highlights the importance of strengthening local value chains and helping small and medium-sized enterprises improve their productivity and earnings to promote job creation. Assessing demand for various skills and using that information to improve job training can match workforce skills to market demand.
ADB’s growth forecasts for Tajikistan in 2018 comes on the back of expected fiscal tightening from the government to address the high ratio of public debt to GDP, which will likely constrain public investment, and a weak banking sector curbing private investment. The slight recovery in growth projection in 2019 is based on expected gains in the country’s manufacturing and mining sectors, as well as strengthened remittances.
Inflation is forecast to accelerate to 7.5% in 2018—reflecting higher liquidity spurred by potential sizable bank recapitalization, public salary and electricity tariff hikes, and modest somoni depreciation—before easing back to 7.0% in 2019. In 2017, inflation reached 6.7%.
ADB is celebrating 20 years of development partnership with Tajikistan in 2018. To date, ADB has approved around $1.6 billion in concessional loans, grants, and technical assistance to the country. ADB and Tajikistan’s development partnership, which began in 1998, has restored and built the country’s new transport and energy infrastructure, supported social development, expanded agricultural production, and improved regional cooperation and trade.
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