2009
DOI: 10.1163/187502309787858183
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Regulating religion in Post-Soviet Central Asia: Some remarks on Religious Association Law and 'official' Islamic institutions in Tajikistan

Abstract: Although Tajikistan is a participating state of the Organization for Security and Co-operation in Europe (OSCE) and has acceded to the United Nations International Covenant on Civil and Political Rights (ICCPR), religious associations are under increasingly scrutiny limiting the freedom of conscience. Tajikistan's government follows a similar policy as her Central Asian neighbors Kazakhstan, Kyrgyzstan, Turkmenistan and Uzbekistan. While a restrictive and contradictory religious association law limits the publ… Show more

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Cited by 8 publications
(4 citation statements)
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“…Bangladesh is not the only country to attempt to regulate the content of khutba to align it with state goals: states across the Middle East and North Africa as well as Central, South, and Southeast Asia have also done so (e.g., Wiktorowicz 1999; Epkenhans 2009; Errihani 2011). Niger, since 1974, has done it with varying degrees of success over the ensuing decades and regimes (Elischer 2015).…”
Section: Drivers Of Individual Support For Islamist Violence: What Th...mentioning
confidence: 99%
“…Bangladesh is not the only country to attempt to regulate the content of khutba to align it with state goals: states across the Middle East and North Africa as well as Central, South, and Southeast Asia have also done so (e.g., Wiktorowicz 1999; Epkenhans 2009; Errihani 2011). Niger, since 1974, has done it with varying degrees of success over the ensuing decades and regimes (Elischer 2015).…”
Section: Drivers Of Individual Support For Islamist Violence: What Th...mentioning
confidence: 99%
“…Some observers emphasize the strength of the regimes and the weakness of civil society in the post-Soviet space, while others depict the secular states as weak in comparison to the resurgence of public religiosity and potential extremism. Scholars and human rights watchdogs (Epkenhans 2009(Epkenhans , 2010Norwegian-Helsinki Committee 2010) tend to assert that the attempt to regulate religious belief and expression is at best futile, and at worst damaging to regimes' own security interests. In keeping with the view of liberalism as a panacea to all ills facing former socialist states, they criticize these regimes for imagining a tradeoff between rights and security,…”
Section: Accounts From the Regionmentioning
confidence: 99%
“…On assiste également à une certaine libéralisation de la pratique religieuse après l'effondrement de l'URSS, qui a été analysée comme une renaissance de l'Islam dans l'espace centrasiatique (Khalid, 2007). Malgré des tentatives de contrôle du phénomène par le pouvoir en place (Epkenhans, 2009), les mouvements religieux et le Parti de la Renaissance Islamique du Tadjikistan (PRIT), qui tentent de s'imposer sur l'échiquier politique, vont promouvoir également de nouvelles normes de genre. Les mouvements qui se revendiquent de l'Islam sont toutefois traversés par d'importantes divergences.…”
Section: Lucia Direnbergerunclassified
“…Puisque la formation religieuse des femmes est restreinte, les ONG, qui souhaitent s'appuyer sur une autorité religieuse dans la région du Khatlon, vont se tournent vers des imomkhatib et 20 Ce département est un organe gouvernemental de régulation de la pratique religieuse au Tadjikistan. Avec le Haut Conseil des Oulémas, ils nomment les imomkhatib des mosquées les plus importantes et ils définissent la ligne de leur transmission religieuse (Epkenhans, 2009). 21 Certains membres du PRIT refusent la version officielle d'un incident et accusent le gouvernement d'avoir mis le feu volontairement à ce lieu de prière qui accueillait, selon leurs propres données, plus de cent femmes pour la prière du vendredi.…”
Section: Normes De Genre Dans L'idéologie Nationale Soviétique Et Post-soviétiqueunclassified