Two Countries, Five Years: Islam in Kazakhstan and Kyrgyzstan through the Lens of Public Opinion Surveys

Junisbai, Barbara; Junisbai, Azamat; Zhussupov, Baurzhan

doi:10.1163/22142290-00401001

Cited by 7 publications

(3 citation statements)

References 6 publications

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“…In another study conducted in Turkey, an increase in the number of cases of fractures of the proximal femur was noted, which could be explained by a decrease in mobility of people during a pandemic, and it was also published that the etiology of the development of this type of hip fracture of osteoroporotic genesis was associated in 31.2 % as a result of slipping during ablution (a Muslim ceremony before prayer, which consists of washing the face, neck, hands and feet) (22). Given the fact that a high proportion of residents of Kazakhstan are Muslims (23), there is an assumption that this reason could also affect the increase in the frequency of falls for this reason, which could lead to the development of a fracture of the femur.…”

Section: Discussionmentioning

confidence: 99%

Impact of the SARS-CoV-2 Outbreak on the Epidemiology and Treatment Outcomes of Fractures of the Proximal Femur in Kazakhstan

Beisenov

Kulzhanov

Popova

et al. 2022

Experimental and Applied Biomedical Research (EABR)

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The study aimed to assess the impact of isolation and quarantine on the frequency of registration and the treatment of fractures of the proximal femur in Kazakhstan in the context of the COVID-19 pandemic in 2020 (compared to the pre-pandemic period). This retrospective observational comparative study included all primary patients with injuries (the code S72) in the period 2019-2020 according to the national register. In 2020, the number of S72 fractures was 6.6 % higher compared to 2019. In comparison with 2019, in 2020 the number of beddays of patients was reduced to 7.1±3.8 days (p≤0.001). Both in 2019 and in 2020, the number of women predominated among all patients (p ≤ 0.05). The frequency of conservative treatment in 2020 compared to 2019 was increased from 26.6% to 35.6%, while the surgical procedure for internal fixation was reduced to 34.2% in 2020. In 2020, the highest number of cases among women with S72 fractures cases were recorded in the age groups 60-74 years and 75-90 years. In 2019 in female patients (42%) with S72 cases were registered in the age group 75-90 years. The incidence of fractures of the proximal femur did not change significantly in 2020 compared to 2019. However, the number of conservative treatment methods has increased along with the decrease in the frequency of surgical interventions. We observed the growth of the frequency of non-surgical treatment methods in 2020 that might impose the possible risks of mortality of these patients in the long term after conservative treatment.

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Section: Discussionmentioning

confidence: 99%

Impact of the SARS-CoV-2 Outbreak on the Epidemiology and Treatment Outcomes of Fractures of the Proximal Femur in Kazakhstan

Beisenov

Kulzhanov

Popova

et al. 2022

Experimental and Applied Biomedical Research (EABR)

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“…69 For example, prominent Kazakh politician, poet, activist, and journalist, Mukhtar Shakhanov, opposed the doctrine in the following words: Ultty zhoyudyŋ tote zholy -kazakhstandyk ult (the direct way to the destruction of a nation -Kazakhstani nation). 70 Likewise, Kazakh ethno-nationalists also oppose this doctrine. For them, Kazakhstan is first and foremost the homeland of the Kazakhs, whose culture must be made the "first among equals."…”

Section: Identity Formation and The Nation-building Processmentioning

confidence: 99%

Islam in Post-Soviet Kazakhstan: Experiencing Public Revival of Islam Through Institutionalisation

Malik

2019

ICR Journal

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After independence, Kazakhstan experienced widespread sociopolitical transformation reflecting the states conscious policy of integrating the continuity of the Soviet legacy with a return to pre-Soviet sacred-cultural history. One such notable transformation was the end of Soviet oppression of religion and emergence of the phenomenon of Islamic revival. In the years following independence, discussions around Islamic revival as a potential threat to Kazakhstans security and secular objectives, including the relationship between state, society and religion, overtook the academic, political, and policy discourse. Nevertheless, the question essential to contextualising the whole debate is whether Islamic revival follows the same normative conditions as predicted by the privatisation of religion theory, reducing religion to an individuals private matter, or has it become a dynamic social function that affects peoples lives both at a personal and public level. To methodologically approach this question, this study discusses theoretical formulations relevant to the revival of Islam in a post-Soviet Kazakh context. Then the study examines the practical impact of Islamic revival, referencing the institutionalisation of Islam through religious, economic and political institutions. The study argues that since independence, despite the secular and authoritarian nature of the government, Islamic revivalism has become an institutionalised phenomenon in Kazakhstan, its appearance and function in the public domain increasing rather than decreasing.

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“…Likewise, people in rural areas are thought to be more religiously oriented than urbanites (Biard 2010). Moreover, in Kyrgyzstan, nontitular Muslim ethnic groups (especially Uzbeks) are believed to be more religiously oriented than Kyrgyzstani Muslims who claim Kyrgyz as their ethnic heritage (Junisbai, Junisbai, and Zhussupov 2017;McBrien 2009).…”

Section: Figurementioning

confidence: 99%

The Mosaic of Muslim Religiosity and Social‐Political Attitudes in Kyrgyzstan: A Gender‐Based Exploration

Faranda

Nolle²

2018

Scientific Study of Religion

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This research explores the diversity of Islam in post‐Soviet Kyrgyzstan and the implications of that diversity for social‐political attitudes. Our hypotheses are (1) Kyrgyzstani Muslims can be categorized into gender‐based religious groupings defined by various religious indicators and (2) membership in these groupings influences social‐political attitudes. Using a 2011 nationwide survey in Kyrgyzstan and applying statistical clustering, we identify three groups of religiosity within each gender. Looking at four issues such as preferences for Islam in politics and for religious versus civil law, we find significant differences among the religious groups even after region, urbanity, and ethnicity are controlled. These findings suggest that narratives treating Muslims as a single, unified community or simply contrasting Muslims and non‐Muslims need to be expanded to capture meaningful variations. Our findings are consistent with the theoretical notion that more devout Muslims form a subculture that seeks to extend Islamic values into secular realms.

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Two Countries, Five Years: Islam in Kazakhstan and Kyrgyzstan through the Lens of Public Opinion Surveys

Cited by 7 publications

References 6 publications

Impact of the SARS-CoV-2 Outbreak on the Epidemiology and Treatment Outcomes of Fractures of the Proximal Femur in Kazakhstan

Impact of the SARS-CoV-2 Outbreak on the Epidemiology and Treatment Outcomes of Fractures of the Proximal Femur in Kazakhstan

Islam in Post-Soviet Kazakhstan: Experiencing Public Revival of Islam Through Institutionalisation

The Mosaic of Muslim Religiosity and Social‐Political Attitudes in Kyrgyzstan: A Gender‐Based Exploration

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