The Islamic Revival in Central Asia Critique - Article Example

Institute Introduction to central Asia: A critique of “The Islamic Revival in Central Asia: A Potent Force or a Misconception”by Ghoncheh Tazmini Ghoncheh Tazmini in her article addresses the issue of Islam fundamentals among the five countries in central Asia namely Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan and Uzbekistan. After gaining independence from the anti-religion Soviet Union, many scholars assumed that with the countries being predominantly Islam, they provided the perfect environment for an Islam authoritative political ideology. Western scholars were afraid that the countries would join the anti-western Islamist network dedicated to running their governments with the principles of sharia law. In turn, they would use violence to spread fanatical and militant Islam. Tazmini addresses this article to western scholars and argues that this might be far from the truth. According to Tazmini, the feared central Asian bloc governed by strict Islam law might not occur as interpreted by the scholars. The author assumes that existing leadership in each country is more interested in secular countries. Although Islam is important for this region, the leaders prefer people to stick to the traditions and keep out of politics. The author uses this study to point out the strengths and weaknesses of the interpretations forwarded by the scholars and show them that central Asia is not likely to result to radical Islam. . Tazmini starts by chronicling the events surrounding the suppression of Muslims in the Soviet Union. After the revolution, the Soviet Union comprised the highest population of Muslims than any other country. Religion, however, was considered a hindrance to development and reawakening of the conscious under Marxism. As a result, the anti-Islam campaign was launched with mosques and Muslim schools closed. Despite years of persecution however, Islam prevailed particularly in belief and practices such as feasting, fasting, polygamy, pilgrimages and handing out alms. While the anti-Islam campaign was successful in containing Islamic sentiments within the region, it did not succeed in eliminating the Islamic faith. Islam was revived starting the year 1985 under the leadership of Gorbechev and his development policies of perestroika. The policy advocated for openness and liberalization in which republican leaders were allowed to practice their own ideologies including those regarding religion. This led to the resurgence of Islam with mosques and schools built and intellectual education on the Islam faith conducted intensively. However, Tazmini notes that while Muslims in central Asia desired to practice the traditions of Islam, it did not translate into radical and political Islam. This he attributes to several factors. First, 98% of Muslims in these countries are Sunni Muslims subscribing to the Hannafi School of law a fact that automatically works against radicalism as they align with conservative elements of Islam. Secondly, there is lack of true religious solidarity as Islam revival in central Asia came in different forms. Tazmini however notes that western scholars have ground for their claims. These countries need to create an identity for themselves separate from the Soviet Union. The one thing that differentiates them from the rest of Soviet Union is Islam. As a result, Islam and nationalism could work together to create an identity. However, the author notes that religion for this region is far from revolutionary. Secondly, Islam could be used as a vehicle against political and economic failure. Like many Muslim countries that have used Islam to fight against failing regimes, the same could happen to the region of central Asia considering the existence of authoritative leadership. Tazmini also notes that this can easily be countered with encouraged Islam political participation. “The political participation of Muslim-based groups can reduce the likelihood of radical infiltration and subversion of the political system” (Tazmini 74). In addition, the leaders in this region are more interested in building modern and secular republics. This reduces the impact of Islam in politics even as it is reinvigorated. Scholars have also expressed their fears over external Islamic influence leading to radical Islam. This includes influences from Iran and Afghanistan. Tazmini responds to these fears stating that Iran needs to protect their image as the country has expressed interest to create ties with United Kingdom and United States. Iran for this reason would not supply weapons to the countries to support civil wars based on religion nor would it encourage fundamentalism. While Afghanistan on the other hand is interested in spreading fundamentalism, it would not succeed due to Russia’s presence. Russia has for a long time worked to prevent the spread of Islam fundamentalism and hence would not allow it to penetrate any of the central Asian countries. Moreover, Afghanistan is already struggling with domestic matters with the country already ravaged by war. It does not have the capacity to support Islam radicalism in central Asia and neither does it have the resources needed to fight a country such as Russia or United States, which is also against Islam fundamentals. Bottom line according to Tazmini is that, Islam fundamentalism is not a threat to central Asia regardless of Islam being a common denominator. Tazmini tables a valid point countering the fears of scholars particularly from the west. The author uses simple and easily understood vocabulary and language instead of technical terms making it easy for a layman to understand. The text is well organized with the author strategically providing background information such as the suppression of Islam, the Tajik civil war and the history between Iran and United States. The author organizes the text such that the reader is provided with the whole picture at the end of the reading. To support his arguments, the author relies on accurate facts and provides evidence. He supports his argument for leadership interest on secular states by quoting the constitution from most of the countries, “in Kazakhstan….the government has provided constitutional provisions defining the parameters of religious activity”, (Tazmini 71). The arguments strongly support the author’s point that central Asian countries are not at a threat of Islam fundamentals. The author also provides refuting points to the interpretations of these scholars. I am in agreement with the author’s opinion regarding Islam fundamentals and the central Asian countries. Islam fundamentalism does not support the political or economic agenda that the leadership sets out to achieve. As the author notes, central Asia leadership is more interested in modern and secular states where religion and state are separated. He explains that “we must not overlook the important point that the basic orientation of the elites is toward building secular and modernist republics…and to prevent the politicization of Islam”, (Tazmini 70). In support of these, the leadership in these countries has avoided engaging in trade with Muslim societies. Tazmini notes that “while they are good sources of commercial investment…most of their foreign aid programs are linked to projects designed to propagate faith, and in light of Muslim extremism, the republics have been more eager to work with the rest of the world”, ( Tazmini 76). The countries prefer to trade with United States, Japan, China, Korea and German. This reduces any chances of Islam fundamentalism taking root in central Asia. There is also no risk of outside influence spreading fundamentalism to central Asia. Iranian attempts to convert the muslin in central Asia to Shi Muslims were met with resistance, as the region comprises mainly of Sunnis. Any attempts by Iran to force her religious beliefs on the region would be counterproductive to her diplomatic goals of uniting with the west, “given the major differences in the way the Shia and Sunni sects organize themselves religiously , Iran’s attempts to indoctrinate the Central Asian Muslims was met with resistance”, (Tazmini, 77). These passages reveal that contrary to interpretations by western scholars, central Asia does not provide the perfect soil-bed for Islam fundamentalist. Due to leadership, trade interests, outside influences from Russia and United States, differing Islam sects and upbringing of the people from this region, radical Islam is not a threat. Works cited Tazmini, Ghoncheh, "The Islamic Revival in Central Asia: a Potent Force or a Misconception” .Central Asian Survey. Vol. 20 (1) p63-83. 2001. Read More