crushing <strong>the</strong> crescent ✼ ✼ ✼ crushing <strong>the</strong> crescent: TheTashkentApproachinRegulating Independent Islam By Kate B. Wilkinson George Washing<strong>to</strong>n University | Elliott <strong>School</strong> <strong>of</strong> <strong>International</strong> Affairs Edited by Mohsin Dingankar ✼ ✼ ✼ 12 | spring 2011 | Journal <strong>of</strong> <strong>International</strong> Policy Solutions
crushing <strong>the</strong> crescent ABSTRACT AS RADICAL ISLAM becomes a more permanent feature in <strong>the</strong> global system, governments are increasingly inventing new ways <strong>to</strong> regulate and moderate religious practice. The fear <strong>of</strong> losing control over vital national interests has led many newly independent states <strong>to</strong> adopt repressive policies <strong>to</strong>ward Islam. The state <strong>of</strong> Uzbekistan in particular has pursued one <strong>of</strong> <strong>the</strong> most restrictive policies regarding Islam in Central Asia. In <strong>the</strong> name <strong>of</strong> domestic security, <strong>the</strong> Uzbek government maintains that its strong control over independent religious practice prevents radicalization and terrorist activity. At <strong>the</strong> same time, much has been written about <strong>the</strong> human rights abuses allegedly committed by <strong>the</strong> government in order <strong>to</strong> suppress organizations and individuals that don’t fit neatly in<strong>to</strong> <strong>the</strong> purview <strong>of</strong> state-sponsored Islam. This paper will examine <strong>the</strong> formation <strong>of</strong> this policy <strong>to</strong> explain how his<strong>to</strong>rical precedent and current events helped shape <strong>the</strong> government’s approach <strong>to</strong>ward religion. It will <strong>the</strong>n look at <strong>the</strong> policy itself, analyzing <strong>the</strong> rhe<strong>to</strong>rical, legal, and policing framework in place <strong>to</strong> regulate religion. Finally, it will address some potential effects <strong>of</strong> this policy <strong>to</strong> examine how <strong>the</strong>y form a comprehensive approach <strong>to</strong>ward regulating independent Islam, and shed some light on whe<strong>the</strong>r it is possible <strong>to</strong> say that <strong>the</strong> Uzbek campaign against religion has ei<strong>the</strong>r increased or decreased domestic security in <strong>the</strong> form <strong>of</strong> stability. INTRODUCTION As radical Islam becomes a more permanent feature in <strong>the</strong> global system, governments are increasingly inventing new ways <strong>to</strong> regulate and moderate religious practice. The fear <strong>of</strong> losing control over vital national interests has led many newly independent states <strong>to</strong> adopt repressive policies <strong>to</strong>ward Islam. The state <strong>of</strong> Uzbekistan in particular has pursued one <strong>of</strong> <strong>the</strong> most restrictive policies regarding Islam in Central Asia, and out <strong>of</strong> 43 countries pr<strong>of</strong>iled, sociologist Mat<strong>the</strong>w Fox claims that “No Muslim state engages in more regulation <strong>of</strong> Islam than does Uzbekistan.” 1 While <strong>the</strong> conclusion may be slightly overstated, it illustrates a general trend in Uzbekistan, given <strong>the</strong> government’s dualistic approach <strong>of</strong> promoting organized state religion as “truly Uzbek” and restricting what President Islam Karimov deems “foreign strands” <strong>of</strong> Islam that lead <strong>to</strong> terrorism. 2 In <strong>the</strong> name <strong>of</strong> domestic security, <strong>the</strong> Uzbek government maintains that its strong control over independent religious practice prevents radicalization and terrorist activity. At <strong>the</strong> same time, much has been written about <strong>the</strong> human rights abuses allegedly committed by <strong>the</strong> government in order <strong>to</strong> suppress organizations and individuals that don’t fit neatly in<strong>to</strong> <strong>the</strong> purview <strong>of</strong> state-sponsored Islam. Several scholars, including Edwin Bakker and T. Jeremy Gunn, assert that such strong repression will have <strong>the</strong> eventual effect <strong>of</strong> radicalizing <strong>the</strong> Uzbek population, <strong>the</strong>reby 1 Fox, Jonathan, “Variations on a Theme: State Policy <strong>to</strong>ward Radical Islam in Four Post-Soviet Sunni Muslim States,” (Illinois: <strong>International</strong> Studies Association, 2007) 13 2 Human Rights Watch,” Creating Enemies <strong>of</strong> <strong>the</strong> State: Religious Persecution in Uzbekistan.” (March 29, 2004) 6 www.hrw.org/en/ reports/2004/03/29/creating-enemies-state?print (accessed March 24, 2009) precipitating <strong>the</strong> heightened tensions and decreased security that <strong>the</strong> regime hopes <strong>to</strong> avoid. 3 , 4 The dicho<strong>to</strong>my between <strong>the</strong> Karimov administration’s views on how <strong>to</strong> deal with independent adherents <strong>to</strong> Islamic groups and <strong>the</strong> charges <strong>of</strong> abuse by outside observers calls for an analysis <strong>of</strong> Uzbekistan’s comprehensive approach <strong>to</strong>ward restricting <strong>the</strong> activity <strong>of</strong> independent Islam, especially after 1999. This paper will examine <strong>the</strong> formation <strong>of</strong> this policy <strong>to</strong> explain how his<strong>to</strong>rical precedent and current events helped shape <strong>the</strong> government’s approach <strong>to</strong>ward religion. It will <strong>the</strong>n look at <strong>the</strong> policy itself, analyzing <strong>the</strong> rhe<strong>to</strong>rical, legal, and policing framework in place <strong>to</strong> regulate religion. 5 Finally, it will address some potential effects <strong>of</strong> this policy <strong>to</strong> examine how <strong>the</strong>y form a comprehensive approach <strong>to</strong>ward regulating independent Islam, and shed some light on whe<strong>the</strong>r it is possible <strong>to</strong> say that <strong>the</strong> Uzbek campaign against religion has ei<strong>the</strong>r increased or decreased domestic security in <strong>the</strong> form <strong>of</strong> stability. POLICY FORMATION In order <strong>to</strong> examine why Uzbekistan is pursuing its current course <strong>of</strong> religious policy, a his<strong>to</strong>rical perspective <strong>of</strong> Islam in <strong>the</strong> country is necessary. 3 Gunn, T. Jeremy, “Shaping an Islamic Identity: Religion, Islamism, and <strong>the</strong> State in Central Asia.” Sociology <strong>of</strong> Religion, 2003, 64:3 389-410 4 Bakker, Edwin. “Repression, political violence, and terrorism: <strong>the</strong> case <strong>of</strong> Uzbekistan.” Helsinki moni<strong>to</strong>r, Apr. 2006, Vol. 17 Issue 2, 108-118 5 For <strong>the</strong> purposes <strong>of</strong> this analysis, religion refers mainly <strong>to</strong> Islam, both mainstream and independent strands <strong>of</strong> <strong>the</strong> faith that encompasses over 80 percent <strong>of</strong> Uzbeks. (HRW, 14) In this security context, Islam is <strong>the</strong> religion that presents <strong>the</strong> greatest potential for Uzbek instability; in addition, it is <strong>the</strong> most censored religion in <strong>the</strong> state, thus providing <strong>the</strong> means for correlative and casual analysis. Journal <strong>of</strong> <strong>International</strong> Policy Solutions | spring 2011 | 13